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The Bible, The Qur'an and Science 

The Holy Scriptures Examined In The Light Of Modern Knowledge 

Dr. Maurice Bucaille 

Translated from French 

Alastair D. Pannell and The Author 

Table of Contents 

Foreword 3 

Introduction 3 

The Old Testament 9 

The Books of the Old Testament 13 

The Old Testament and Science Findings 23 

Position Of Christian Authors With Regard To Scientific Error In 

The Biblical Texts 33 

Conclusions 37 

The Gospels 38 

Historical Reminder Judeo-Christian and Saint Paul 41 

The Four Gospels. Sources and History 44 

The Gospels and Modern Science. The General Genealogies of 

Jesus 62 

Contradictions and Improbabilities in the Descriptions 72 

Conclusions 80 

The Qur'an and Modern Science 81 

Authenticity of the Qur'an. How It Came To Be Written 91 

The Creation of the Heavens and the Earth 96 

Astronomy in the Qur'an 108 

The Earth 122 

The Animal and Vegetable Kingdoms 134 

Human Reproduction 143 

Qur'anic and Biblical Narrations 152 

The Flood 154 

The Exodus 157 

The Qur'an, Hadith and Modern Science 1 72 

General Conclusions 177 

Endnotes 179 

Back cover 186 


In his objective study of the texts, Maurice Bucaille clears away many preconceived 
ideas about the Old Testament, the Gospels and the Qur'an. He tries, in this collection 
of Writings, to separate what belongs to Revelation from what is the product of error 
or human interpretation. His study sheds new light on the Holy Scriptures. At the end 
of a gripping account, he places the Believer before a point of cardinal importance: 
the continuity of a Revelation emanating from the same God, with modes of 
expression that differ in the course of time. It leads us to meditate upon those factors 
which, in our day, should spiritually unite rather than divide- Jews, Christians and 

As a surgeon, Maurice Bucaille has often been in a situation where he was able to 
examine not only people's bodies, but their souls. This is how he was struck by the 
existence of Muslim piety and by aspects of Islam which remain unknown to the vast 
majority of non-Muslims. In his search for explanations which are otherwise difficult 
to obtain, he learnt Arabic and studied the Qur'an. In it, he was surprised to find 
statements on natural phenomena whose meaning can only be understood through 
modern scientific knowledge. 

He then turned to the question of the authenticity of the writings that constitute the 
Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he 
proceeded to a confrontation between these writings and scientific data. 

The results of his research into the Judeo-Christian Revelation and the Qur'an are set 
out in this book. 


Each of the three monotheistic religions possess its own collection of Scriptures. For 
the faithful-be they Jews, Christians or Muslims-these documents constitute the 
foundation of their belief. For them they are the material transcription of a divine 
Revelation; directly, as in the case of Abraham and Moses, who received the 
commandments from God Himself, or indirectly, as in the case of Jesus and 
Muhammad, the first of whom stated that he was speaking in the name of the Father, 
and the second of whom transmitted to men the Revelation imparted to him by 
Archangel Gabriel. 

If we take into consideration the objective facts of religious history, we must place the 
Old Testament, the Gospels and the Qur'an on the same level as being collections of 
written Revelation. Although this attitude is in principle held by Muslims, the faithful 
in the West under the predominantly Judeo-Christian influence refuse to ascribe to the 
Qur'an the character of a book of Revelation. 

Such an attitude may be explained by the position each religious community adopts 
towards the other two with regard to the Scriptures. 

Judaism has as its holy book the Hebraic Bible. This differs from the Old Testament 
of the Christians in that the latter have included several books which did not exist in 
Hebrew. In practice, this divergence hardly makes any difference to the doctrine. 
Judaism does not however admit any revelation subsequent to its own. 

Christianity has taken the Hebraic Bible for itself and added a few supplements to it. 
It has not however accepted all the published writings destined to make known to men 
the Mission of Jesus. The Church has made incisive cuts in the profusion of books 
relating the life and teachings of Jesus. It has only preserved a limited number of 
writings in the New Testament, the most important of which are the four Canonic 
Gospels. Christianity takes no account of any revelation subsequent to Jesus and his 
Apostles. It therefore rules out the Qur'an. 

The Qur'anic Revelation appeared six centuries after Jesus. It resumes numerous data 
found in the Hebraic Bible and the Gospels since it quotes very frequently from the 
'Torah'[l] and the 'Gospels.' The Qur'an directs all Muslims to believe in the 
Scriptures that precede it (sura 4, verse 136). It stresses the important position 
occupied in the Revelation by God's emissaries, such as Noah, Abraham, Moses, the 
Prophets and Jesus, to whom they allocate a special position. His birth is described in 
the Qur'an, and likewise in the Gospels, as a supernatural event. Mary is also given a 
special place, as indicated by the fact that sura 19 bears her name. 

The above facts concerning Islam are not generally known in the West. This is hardly 
surprising, when we consider the way so many generations in the West were 
instructed in the religious problems facing humanity and the ignorance in which they 
were kept about anything related to Islam. The use of such terms as 'Mohammedan 
religion' and 'Mohammedans' has been instrumental-even to the present day-in 
maintaining the false notion that beliefs were involved that were spread by the work 
of man among which God (in the Christian sense) had no place. Many cultivated 
people today are interested in the philosophical, social and political aspects of Islam, 
but they do not pause to inquire about the Islamic Revelation itself, as indeed they 

In what contempt the Muslims are held by certain Christian circles! I experienced this 
when I tried to start an exchange of ideas arising from a comparative analysis of 
Biblical and Qur'anic stories on the same theme. I noted a systematic refusal, even for 
the purposes of simple reflection, to take any account of what the Qur'an had to say on 
the subject in hand. It is as if a quote from the Qur'an were a reference to the Devil! 

A noticeable change seems however to be under way these days at the highest levels 
of the Christian world. The Office for Non-Christian Affairs at the Vatican has 
produced a document result, from the Second Vatican Council under the French title 
Orientations pour un dialogue entre Chretiens et Musulmans[2] 

(Orientations for a Dialogue between Christians and Muslims), third French edition 
dated 1970, which bears witness to the profound change in official attitude. Once the 
document has invited the reader to clear away the "out-dated image, inherited from 

the past, or distorted by prejudice and slander" that Christians have of Islam, the 
Vatican document proceeds to "recognize the past injustice towards the Muslims for 
which the West, with its Christian education, is to blame". It also criticizes the 
misconceptions Christians have been under concerning Muslim fatalism, Islamic 
legalism, fanaticism, etc. It stresses belief in unity of God and reminds us how 
surprised the audience was at the Muslim University of Al Azhar, Cairo, when 
Cardinal Koenig proclaimed this unity at the Great Mosque during an official 
conference in March, 1969. It reminds us also that the Vatican Office in 1967 invited 
Christians to offer their best wishes to Muslims at the end of the Fast of Ramadan 
with "genuine religious worth". 

Such preliminary steps towards a closer relationship between the Roman Catholic 
Curia and Islam have been followed by various manifestations and consolidated by 
encounters between the two. There has been, however, little publicity accorded to 
events of such great importance in the western world, where they took place and 
where there are ample means of communication in the form of press, radio and 

The newspapers gave little coverage to the official visit of Cardinal Pignedoli, the 
President of the Vatican Office of Non-Christian Affairs, on 24th April, 1974, to King 
Faisal of Saudi Arabia. The French newspaper Le Monde on 25th April, 1974, dealt 
with it in a few lines. What momentous news they contain, however, when we read 
how the Cardinal conveyed to the Sovereign a message from Pope Paul VI expressing 
"the regards of His Holiness, moved by a profound belief in the unification of Islamic 
and Christian worlds in the worship of a single God, to His Majesty King Faisal as 
supreme head of the Islamic world". Six months later, in October 1974, the Pope 
received the official visit to the Vatican of the Grand Ulema of Saudi Arabia. It 
occasioned a dialogue between Christians and Muslims on the "Cultural Rights of 
Man in Islam". The Vatican newspaper, Observatore Romano, on 26th October, 1974, 
reported this historic event in a front page story that took up more space than the 
report on the closing day of the meeting held by the Synod of Bishops in Rome. 

The Grand Ulema of Saudi Arabia were afterwards received by the Ecumenical 
Council of Churches of Geneva and by the Lord Bishop of Strasbourg, His Grace 
Elchinger. The Bishop invited them to join in midday prayer before him in his 
cathedral. The fact that the event Was reported seems to be more on account of its 
unusual nature than because of its considerable religious significance. At all events, 
among those whom I questioned about this religious manifestation, there were very 
few who replied that they were aware of it. 

The open-minded attitude Pope Paul VI has towards Islam will certainly become a 
milestone in the relations between the two religions. He himself Mid that he was 
"moved by a profound belief in the unification of the Islamic and Christian worlds in 
the worship of a single God". This reminder of the sentiments of the head of the 
Catholic Church concerning Muslims is indeed necessary. Far too many Christians, 
brought up in a spirit of open hostility, are against any reflection about Islam on 
principle. The Vatican document notes this with regret. It is on account of this that 
they remain totally ignorant of what Islam is in reality, and retain notions about the 
Islamic Revelation which are entirely mistaken. 

Nevertheless, when studying an aspect of the Revelation of a monotheistic religion, it 
seems quite in order to compare what the other two have to say on the same subject. A 
comprehensive study of a problem is more interesting than a compartmentalized one. 
The confrontation between certain subjects dealt with in the Scriptures and the facts 
of 20th century science will therefore, in this work, include all three religions. In 
addition it will be useful to realize that the three religions should form a tighter block 
by virtue of their closer relationship at a time when they are all threatened by the 
onslaught of materialism. The notion that science and religion are incompatible is as 
equally prevalent in countries under the Judeo-Christian influence as in the world of 
Islam-especially in scientific circles. If this question were to be dealt with 
comprehensively, a series of lengthy exposes would be necessary. In this work, I 
intend to tackle only one aspect of it: the examination of the Scriptures themselves in 
the light of modern scientific knowledge. 

Before proceeding with our task, we must ask a fundamental question: How authentic 
are today's texts? It is a question which entails an examination of the circumstances 
surrounding their composition and the way in which they have come down to us. 

In the West the critical study of the Scriptures is something quite recent. For hundreds 
of years people were content to accept the Bible-both Old and New Testaments-as it 
was. A reading produced nothing more than remarks vindicating it. It would have 
been a sin to level the slightest criticism at it. The clergy were priviledged in that they 
were easily able to have a comprehensive knowledge of the Bible, while the majority 
of laymen heard only selected readings as part of a sermon or the liturgy. 

Raised to the level of a specialized study, textual criticism has been valuable in 
uncovering and disseminating problems which are often very serious. How 
disappointing it is therefore to read works of a so-called critical nature which, when 
faced with very real problems of interpretation, merely provide passages of an 
apologetical nature by means of which the author contrives to hide his dilemma. 
Whoever retains his objective judgment and power of thought at such a moment will 
not find the improbabilities and contradictions any the less persistent. One can only 
regret an attitude which, in the face of all logical reason, upholds certain passages in 
the Biblical Scriptures even though they are riddled with errors. It can exercise an 
extremely damaging influence upon the cultivated mind with regard to belief in God. 
Experience shows however that even if the few are able to distinguish fallacies of this 
kind, the vast majority of Christians have never taken any account of such 
incompatibilities with their secular knowledge, even though they are often very 

Islam has something relatively comparable to the Gospels in some of the Hadiths. 
These are the collected sayings of Muhammad and stories of his deeds. The Gospels 
are nothing other than this for Jesus. Some of the collections of Hadiths were written 
decades after the death of Muhammad, just as the Gospels were written decades after 
Jesus. In both cases they bear human witness to events in the past. We shall see how, 
contrary to what many people think, the authors of the four Canonic Gospels were not 
the witnesses of the events they relate. The same is true of the Hadiths referred to at 
the end of this book. 

Here the comparison must end because even if the authenticity of such-and-such a 
Hadith has been discussed and is still under discussion, in the early centuries of the 
Church the problem of the vast number of Gospels was definitively decided. Only 
four of them were proclaimed official, or canonic, in spite of the many points on 
which they do not agree, and order was given for the rest to be concealed; hence the 
term 'Apocrypha'. 

Another fundamental difference in the Scriptures of Christianity and Islam is the fact 
that Christianity does not have a text which is both revealed and written down. Islam, 
however, has the Qur'an which fits this description. 

The Qur'an is the expression of the Revelation made to Muhammad by the Archangel 
Gabriel, which was immediately taken down, and was memorized and recited by the 
faithful in their prayers, especially during the month of Ramadan. Muhammad himself 
arranged it into suras, and these were collected soon after the death of the Prophet, to 
form, under the rule of Caliph Uthman (12 to 24 years after the Prophet's death), the 
text we know today. 

In contrast to this, the Christian Revelation is based on numerous indirect human 
accounts. We do not in fact have an eyewitness account from the life of Jesus, 
contrary to what many Christians imagine. The question of the authenticity of the 
Christian and Islamic texts has thus now been formulated. 

The confrontation between the texts of the Scriptures and scientific data has always 
provided man with food for thought. 

It was at first held that corroboration between the scriptures and science was a 
necessary element to the authenticity of the sacred text. Saint Augustine, in letter No. 
82, which we shall quote later on, formally established this principle. As science 
progressed however it became clear that there were discrepancies between Biblical 
Scripture and science. It was therefore decided that comparison would no longer be 
made. Thus a situation arose which today, we are forced to admit, puts Biblical 
exegetes and scientists in opposition to one another. We cannot, after all, accept a 
divine Revelation making statements which are totally inaccurate. There was only one 
way of logically reconciling the two; it lay in not considering a passage containing 
unacceptable scientific data to be genuine. This solution was not adopted. Instead, the 
integrity of the text was stubbornly maintained and experts were obliged to adopt a 
position on the truth of the Biblical Scriptures which, for the scientist, is hardly 

Like Saint Augustine for the Bible, Islam has always assumed that the data contained 
in the Holy Scriptures were in agreement with scientific fact. A modern examination 
of the Islamic Revelation has not caused a change in this position. As we shall see 
later on, the Qur'an deals with many subjects of interest to science, far more in fact 
than the Bible. There is no comparison between the limited number of Biblical 
statements which lead to a confrontation With science, and the profusion of subjects 
mentioned in the Qur'an that are of a scientific nature. None of the latter can be 
contested from a scientific point of view, this is the basic fact that emerges from our 
study. We shall see at the end of this work that such is not the case for the Hadiths. 
These are collections of the Prophet's sayings, set aside from the Qur'anic Revelation, 

certain of which are scientifically unacceptable. The Hadiths in question have been 
under study in accordance with the strict principles of the Qur'an which dictate that 
science and reason should always be referred to, if necessary to deprive them of any 

These reflections on the scientifically acceptable or unacceptable nature of a certain 
Scripture need some explanation. It must be stressed that when scientific data are 
discussed here, what is meant is data definitely established. This consideration rules 
out any explanatory theories, once useful in illuminating a phenomenon and easily 
dispensed with to make way for further explanations more in keeping with scientific 
progress. What I intend to consider here are incontrovertible facts and even if science 
can only provide incomplete data, they will nevertheless be sufficiently well 
established to be used Without fear of error. 

Scientists do not, for example, have even an approximate date for man's appearance 
on Earth. They have however discovered remains of human works which we can 
situate beyond a shadow of a doubt at before the tenth millenium B.C. Hence we 
cannot consider the Biblical reality on this subject to be compatible with science. In 
the Biblical text of Genesis, the dates and genealogies given would place man's 
origins (i.e. the creation of Adam) at roughly thirty-seven centuries B.C. In the future, 
science may be able to provide us with data that are more precise than our present 
calculations, but we may rest assured that it will never tell us that man first appeared 
on Earth 6,786 years ago, as does the Hebraic calendar for 1976. The Biblical data 
concerning the antiquity of man are therefore inaccurate. 

This confrontation with science excludes all religious problems in the true sense of 
the word. Science does not, for example, have any explanation of the process whereby 
God manifested Himself to Moses. The same may be said for the mystery surrounding 
the manner in which Jesus was born in the absence of a biological father. The 
Scriptures moreover give no material explanation of such data. This present study is 
concerned With what the Scriptures tell us about extremely varied natural phenomena, 
which they surround to a lesser or greater extent with commentaries and explanations. 
With this in mind, we must note the contrast between the rich abundance of 
information on a given subject in the Qur'anic Revelation and the modesty of the 
other two revelations on the same subject. 

It was in a totally objective spirit, and without any preconceived ideas that I first 
examined the Qur'anic Revelation. I was looking for the degree of compatibility 
between the Qur'anic text and the data of modern science. I knew from translations 
that the Qur'an often made allusion to all sorts of natural phenomena, but I had only a 
summary knowledge of it. It was only when I examined the text very closely in 
Arabic that I kept a list of them at the end of which I had to acknowledge the evidence 
in front of me: the Qur'an did not contain a single statement that was assailable from a 
modern scientific point of view. 

I repeated the same test for the Old Testament and the Gospels, always preserving the 
same objective outlook. In the former I did not even have to go beyond the first book, 
Genesis, to find statements totally out of keeping With the cast-iron facts of modern 

On opening the Gospels, one is immediately confronted with a serious problem. On 
the first page we find the genealogy of Jesus, but Matthew's text is in evident 
contradiction to Luke's on the same question. There is a further problem in that the 
latter's data on the antiquity of man on Earth are incompatible with modern 

The existence of these contradictions, improbabilities and incompatibilities does not 
seem to me to detract from the belief in God. They involve only man's responsibility. 
No one can say what the original texts might have been, or identify imaginative 
editing, deliberate manipulations of them by men, or unintentional modification of the 
Scriptures. What strikes us today, when we realize Biblical contradictions and 
incompatibilities with well-established scientific data, is how specialists studying the 
texts either pretend to be unaware of them, or else draw attention to these defects then 
try to camouflage them with dialectic acrobatics. When we come to the Gospels 
according to Matthew and John, I shall provide examples of this brilliant use of 
apologetical turns of phrase by eminent experts in exegesis. Often the attempt to 
camouflage an improbability or a contradiction, prudishly called a 'difficulty', is 
successful. This explains why so many Christians are unaware of the serious defects 
contained in the Old Testament and the Gospels. The reader will find precise 
examples of these in the first and second parts of this work. 

In the third part, there is the illustration of an unusual application of science to a holy 
Scripture, the contribution of modern secular knowledge to a better understanding of 
certain verses in the Qur'an which until now have remained enigmatic, if not 
incomprehensible. Why should we be surprised at this when we know that, for Islam, 
religion and science have always been considered twin sisters? From the very 
beginning, Islam directed people to cultivate science; the application of this precept 
brought with it the prodigious strides in science taken during the great era of Islamic 
civilization, from which, before the Renaissance, the West itself benefited. In the 
confrontation between the Scriptures and science a high point of understanding has 
been reached owing to the light thrown on Qur'anic passages by modern scientific 
knowledge. Previously these passages were obscure owning to the non-availability of 
knowledge which could help interpret them. 

The Old Testament 
General Outlines 

Who is the author of the Old Testament? 

One wonders how many readers of the Old Testament, if asked the above question, 
would reply by repeating what they had read in the introduction to their Bible. They 
might answer that, even though it was written by men inspired by the Holy Ghost, the 
author was God. 

Sometimes, the author of the Bible's presentation confines himself to informing his 
reader of this succinct observation which puts an end to all further questions. 

Sometimes he corrects it by warning him that details may subsequently have been 
added to the primitive text by men, but that nonetheless, the litigious character of a 
passage does not alter the general "truth' that proceeds from it. This "truth' is stressed 
very heavily. The Church Authorities answer for it, being the only body, With the 
assistance of the Holy Ghost, able to enlighten the faithful on such points. Since the 
Councils held in the Fourth century, it was the Church that issued the list of Holy 
Books, ratified by the Councils of Florence (1441), Trent (1546), and the First 
Vatican Council (1870), to form what today is known as the Canon. Just recently, 
after so many encyclicals, the Second Vatican Council published a text concerning the 
Revelation which is extremely important. It took three years (1962-1966) of strenuous 
effort to produce. The vast majority of the Bible's readers who find this highly 
reassuring information at the head of a modern edition have been quite satisfied with 
the guarantees of authenticity made over past centuries and have hardly thought it 
possible to debate them. 

When one refers however to works written by clergymen, not meant for mass 
publication, one realizes that the question concerning the authenticity of the books in 
the Bible is much more complex than one might suppose a priori. For example, when 
one consults the modern publication in separate installments of the Bible in French 
translated under the guidance of the Biblical School of Jerusalem[3], the tone appears 
to be very different. One realizes that the Old Testament, like the New Testament, 
raises problems with controversial elements that, for the most part, the authors of 
commentaries have not concealed. 

We also find highly precise data in more condensed studies of a very objective nature, 
such as Professor Edmond Jacob's study. The Old Testament (L'Ancien 
Testament) [4]. This book gives an excellent general view. 

Many people are unaware, and Edmond Jacob points this out, that there were 
originally a number of texts and not just one. Around the Third century B.C., there 
were at least three forms of the Hebrew text: the text which was to become the 
Masoretic text, the text which was used, in part at least, for the Greek translation, and 
the Samaritan Pentateuch. In the First century B.C., there was a tendency towards the 
establishment of a single text, but it was not until a century after Christ that the 
Biblical text was definitely established. 

If we had had the three forms of the text, comparison would have been possible, and 
we could have reached an opinion concerning what the original might have been. 
Unfortunately, we do not have the slightest idea. Apart from the Dead Sea Scrolls 
(Cave of Qumran) dating from a pre-Christian era near the time of Jesus, a papyrus of 
the Ten Commandments of the Second century A.D. presenting variations from the 
classical text, and a few fragments from the Fifth century A.D. (Geniza of Cairo) , the 
oldest Hebrew text of the Bible dates from the Ninth century A.D. 

The Septuagint was probably the first translation in Greek. It dates from the Third 
century B.C. and was written by Jews in Alexandria. It Was on this text that the New 
Testament was based. It remained authoritative until the Seventh century A.D. The 
basic Greek texts in general use in the Christian world are from the manuscripts 
catalogued under the title Codex Vaticanus in the Vatican City and Codex Sinaiticus 
at the British Museum, London. They date from the Fourth century A.D. 

At the beginning of the Fifth century A.D., Saint Jerome was able to produce a text in 
latin using Hebrew documents. It was later to be called the Vulgate on account of its 
universal distribution after the Seventh century A.D. 

For the record, we shall mention the Aramaic version and the Syriac (Peshitta) 
version, but these are incomplete. 

All of these versions have enabled specialists to piece together so-called 'middle-of- 
the-road' texts, a sort of compromise between the different versions. Multi-lingual 
collections have also been produced which juxtapose the Hebrew, Greek, Latin, 
Syriac, Aramaic and even Arabic versions. This is the case of the famous Walton 
Bible (London, 1667). For the sake of completeness, let us mention that diverging 
Biblical conceptions are responsible for the fact that the various Christian churches do 
not all accept exactly the same books and have not until now had identical ideas on 
translation into the same language. The Ecumenical Translation of the Old Testament 
is a work of unification written by numerous Catholic and Protestant experts now 
nearing completion[5] and should result in a work of synthesis. 

Thus the human element in the Old Testament is seen to be quite considerable. It is 
not difficult to understand why from version to version, and translation to translation, 
with all the corrections inevitably resulting, it was possible for the original text to 
have been transformed during the course of more than two thousand years. 


Before it became a collection of books, it was a folk tradition that relied entirely upon 
human memory, originally the only means of passing on ideas. This tradition was 

"At an elementary stage, writes E. Jacob, every people sings; in Israel, as elsewhere, 
poetry preceded prose. Israel sang long and well; led by circumstances of his history 
to the heights of joy and the depths of despair, taking part with intense feeling in all 
that happened to it, for everything in their eyes had a sense, Israel gave its song a 
wide variety of expression". They sang for the most diverse reasons and E. Jacob 
mentions a number of them to which we find the accompanying songs in the Bible: 
eating songs, harvest songs, songs connected with work, like the famous Well Song 
(Numbers 21, 17), wedding songs, as in the Song of Songs, and mourning songs. In 
the Bible there are numerous songs of war and among these we find the Song of 
Deborah (Judges 5, 1-32) exalting Israel's victory desired and led by Yahweh 
Himself, (Numbers 10, 35); "And whenever the ark (of alliance) set out, Moses said, 
Arise, oh Yahweh, and let thy enemies be scattered; and let them that hate thee nee 
before thee". 

There are also the Maxims and Proverbs (Book of Proverbs, Proverbs and Maxims of 
the Historic Books), words of blessing and curse, and the laws decreed to man by the 
Prophets on reception of their Divine mandate. 

E. Jacobs notes that these words were either passed down from family to family or 
channelled through the sanctuaries in the form of an account of the history of God's 

chosen people. History quickly turned into fable, as in the Fable of Jotham (Judges 9, 
7-21), where "the trees went forth to anoint a king over them; and they asked in turn 
the olive tree, the fig tree, the vine and the bramble", which allows E. Jacob to note 
"animated by the need to tell a good story, the narration was not perturbed by subjects 
or times whose history was not well known", from which he concludes: 

"It is probable that what the Old Testament narrates about Moses and the patriarchs 
only roughly corresponds to the succession of historic facts. The narrators however, 
even at the stage of oral transmission, were able to bring into play such grace and 
imagination to blend between them highly varied episodes, that when all is said and 
done, they were able to present as a history that was fairly credible to critical thinkers 
what happened at the beginning of humanity and the world". 

There is good reason to believe that after the Jewish people settled in Canaan, at the 
end of the Thirteenth century B.C., writing was used to preserve and hand down the 
tradition. There was not however complete accuracy, even in what to men seems to 
demand the greatest durability, i.e. the laws. Among these, the laws which are 
supposed to have been written by God's own hand, the Ten Commandments, were 
transmitted in the Old Testament in two versions; Exodus (20,1-21) and Deuteronomy 
(5, 1-30). They are the same in spirit, but the variations are obvious. There is also a 
concern to keep a large written record of contracts, letters, lists of personalities 
(Judges, high city officials, genealogical tables), lists of offerings and plunder. In this 
way, archives were created which provided documentation for the later editing of 
definitive works resulting in the books we have today. Thus in each book there is a 
mixture of different literary genres: it can be left to the specialists to find the reasons 
for this odd assortment of documents. 

The Old Testament is a disparate whole based upon an initially oral tradition. It is 
interesting therefore to compare the process by which it was constituted with what 
could happen in another period and another place at the time when a primitive 
literature was born. 

Let us take, for example, the birth of French literature at the time of the Frankish 
Royalty. The same oral tradition presided over the preservation of important deeds: 
wars, often in the defense of Christianity, various sensational events, where heroes 
distinguished themselves, that were destined centuries later to inspire court poets, 
chroniclers and authors of various 'cycles'. In this way, from the Eleventh century 
A.D. onwards, these narrative poems, in which reality is mixed with legend, were to 
appear and constitute the first monument in epic poetry. The most famous of all is the 
Song of Roland (La Chanson de Roland) a biographical chant about a feat of arms in 
which Roland was the commander of Emperor Charlemagne's rearguard on its way 
home from an expedition in Spain. The sacrifice of Roland is not just an episode 
invented to meet the needs of the story. It took place on 15th August, 778. In actual 
fact it was an attack by Basques living in the mountains. This literary work is not just 
legend ; it has a historical basis, but no historian would take it literally. 

This parallel between the birth of the Bible and a secular literature seems to 
correspond exactly with reality. It is in no way meant to relegate the whole Biblical 
text as we know it today to the store of mythological collections, as do so many of 
those who systematically negate the idea of God. It is perfectly possible to believe in 

the reality of the Creation, God's transmission to Moses of the Ten Commandments, 
Divine intercession in human affairs, e.g. at the time of Solomon. This does not stop 
us, at the same time, from considering that what has been conveyed to us is the gist of 
these facts, and that the detail in the description should be subjected to rigorous 
criticism, the reason for this being that the element of human participation in the 
transcription of originally oral traditions is so great 

The Books of the Old Testament 

The Old Testament is a collection of works of greatly differing length and many 
different genres. They were written in several languages over a period of more than 
nine hundred years, based on oral traditions. Many of these works were corrected and 
completed in accordance with events or special requirements, often at periods that 
were very distant from one another. 

This copious literature probably flowered at the beginning of the Israelite Monarchy, 
around the Eleventh century B.C. It was at this period that a body of scribes appeared 
among the members of the royal household. They were cultivated men whose role 
was not limited to writing. The first incomplete writings, mentioned in the preceding 
chapter, may date from this period. There was a special reason for writing these works 
down; there were a certain number of songs (mentioned earlier), the prophetic oracles 
of Jacob and Moses, the Ten Commandments and, on a more general level, the 
legislative texts which established a religious tradition before the formation of the 
law. All these texts constitute fragments scattered here and there throughout the 
various collections of the Old Testament. 

It was not until a little later, possibly during the Tenth century B.C., that the so-called 
Tahvist'[6] text of the Pentateuch was written. This text was to form the backbone of 
the first five books ascribed to Moses. Later, the so-called 'Elohist'[7] text was to be 
added, and also the so-called 'Sacerdotal' [8] version. The initial Yahvist text deals 
with the origins of the world up to the death of Jacob. This text comes from the 
southern kingdom, Judah. 

At the end of the Ninth century and in the middle of the Eighth century B.C., the 
prophetic influence of Elias and Elisha took shape and spread. We have their books 
today. This is also the time of the Elohist text of the Pentateuch which covers a much 
smaller period than the Yahvist text because it limits itself to facts relating to 
Abraham, Jacob and Joseph. The books of Joshua and Judges date from this time. 

The Eighth century B.C. saw the appearance of the writerprophets: Amos and Hosea 
in Israel, and Michah in Judah. 

In 721 B.C., the fall of Samaria put an end to the Kingdom of Israel. The Kingdom of 
Judah took over its religious heritage. The collection of Proverbs dates from this 
period, distinguished in particular by the fusion into a single book of the Yahvist and 

Elohist texts of the Pentateuch; in this way the Torah was constituted. Deuteronomy 
was written at this time. 

In the second half of the Seventh century B.C., the reign of Josiah coincided with the 
appearance of the prophet Jeremiah, but his work did not take definitive shape until a 
century later. 

Before the first deportation to Babylon in 598 B.C., there appeared the Books of 
Zephaniah, Nahum and Habakkuk. Ezekiel was already prophesying during this first 
deportation. The fall of Jerusalem in 587 B.C. marked the beginning of the second 
deportation which lasted until 538 B.C. 

The Book of Ezekiel, the last great prophet and the prophet of exile, was not arranged 
into its present form until after his death by the scribes that were to become his 
spiritual inheritors. These same scribes were to resume Genesis in a third version, the 
so-called 'Sacerdotal' version, for the section going from the Creation to the death of 
Jacob. In this way a third text was to be inserted into the central fabric of the Yahvist 
and Elohist texts of the Torah. We shall see later on, in the books written roughly two 
and four centuries earlier, an aspect of the intricacies of this third text. It was at this 
time that the Lamentations appeared. 

On the order of Cyrus, the deportation to Babylon came to an end in 538 B.C. The 
Jews returned to Palestine and the Temple at Jerusalem was rebuilt. The prophets' 
activities began again, resulting in the books of Haggai, Zechariah, the third book of 
Isaiah, Malachi, Daniel and Baruch (the last being in Greek). The period following the 
deportation is also the period of the Books of Wisdom: Proverbs was written 
definitively around 480 B.C., Job in the middle of the Fifth century B.C., Ecclesiastes 
or Koheleth dates from the Third century B.C., as do the Song of Songs, Chronicles I 
& II, Ezra and Nehemiah; Ecclesiasticus or Sirah appeared in the Second century 
B.C.; the Book of Wisdom and the Book of Maccabees I & II were written one 
century before Christ. The Books of Ruth, Esther and Jonah are not easily datable. 
The same is true for Tobit and Judith. All these dates are given on the understanding 
that there may have been subsequent adaptations, since it was only circa one century 
before Christ that form was first given to the writings of the Old Testament. For many 
this did not become definitive until one century after Christ. 

Thus the Old Testament appears as a literary monument to the Jewish people, from its 
origins to the coming of Christianity. The books it consists of were written, completed 
and revised between the Tenth and the First centuries B.C. This is in no way a 
personal point of view on the history of its composition. The essential data for this 
historical survey were taken from the entry The Bible in the Encyclopedia 
Universalis[9] by J. P. Sandroz, a professor at the Dominican Faculties, Saulchoir. To 
understand what the Old Testament represents, it is important to retain this 
information, correctly established today by highly qualified specialists. 

A Revelation is mingled in all these writings, but all we possess today is what men 
have seen fit to leave us. These men manipulated the texts to please themselves, 
according to the circumstances they were in and the necessities they had to meet. 

When these objective data are compared with those found in various prefaces to 
Bibles destined today for mass publication, one realizes that facts are presented in 
them in quite a different way. Fundamental facts concerning the writing of the books 
are passed over in silence, ambiguities which mislead the reader are maintained, facts 
are minimalised to such an extent that a false idea of reality is conveyed. A large 
number of prefaces or introductions to the Bible misrepresent reality in this way. In 
the case of books that were adapted several times (like the Pentateuch), it is said that 
certain details may have been added later on. A discussion of an unimportant passage 
of a book is introduced, but crucial facts warranting lengthy expositions are passed 
over in silence. It is distressing to see such inaccurate information on the Bible 
maintained for mass publication. 


Torah is the Semitic name. 

The Greek expression, which in English gives us 'Pentateuch', designates a work in 
five parts; Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These were to 
form the five primary elements of the collection of thirty-nine volumes that makes up 
the Old Testament. 

This group of texts deals with the origins of the world up to the entry of the Jewish 
people into Canaan, the land promised to them after their exile in Egypt, more 
precisely until the death of Moses. The narration of these facts serves however as a 
general framework for a description of the provisions made for the religious and 
social life of the Jewish people, hence the name Law or Torah. 

Judaism and Christianity for many centuries considered that the author was Moses 
himself. Perhaps this affirmation was based on the fact that God said to Moses 
(Exodus 17, 14): "Write this (the defeat of Amalek) as a memorial in a book", or 
again, talking of the Exodus from Egypt, "Moses wrote down their starting places" 
(Numbers 33, 2), and finally "And Moses wrote this law" (Deuteronomy 31,9). From 
the First century B.C. onwards, the theory that Moses wrote the Pentateuch was 
upheld; Flavius Josephus and Philo of Alexandria maintain it. 

Today, this theory has been completely abandoned; everybody is in agreement on this 
point. The New Testament nevertheless ascribes the authorship to Moses. Paul, in his 
Letter to the Romans (10, 5) quoting from Leviticus, affirms that "Moses writes that 
the man who practices righteousness which is based on the law ..." etc. John, in his 
Gospel (5,46-47), makes Jesus say the following: "If you believed Moses, you would 
believe me, for he wrote of me. But if you do not believe his writings, how will you 
believe my words?" We have here an example of editing, because the Greek word that 
corresponds to the original (written in Greek) is episteuete, so that the Evangelist is 
putting an affirmation into Jesus's mouth that is totally wrong: the following 
demonstrates this. 

I am borrowing the elements of this demonstration from Father de Vaux, Head of the 
Biblical School of Jerusalem. He prefaced his French translation of Genesis in 1962 
with a General Introduction to the Pentateuch which contained valuable arguments. 
These ran contrary to the affirmations of the Evangelists on the authorship of the work 

in question. Father de Vaux reminds us that the "Jewish tradition which was followed 
by Christ and his Apostles" was accepted up to the end of the Middle Ages. The only 
person to contest this theory was Abenezra in the Twelfth century. It was in the 
Sixteenth century that Calstadt noted that Moses could not have written the account of 
his own death in Deuteronomy (34, 5-12). The author then quotes other critics who 
refuse to ascribe to Moses a part, at least, of the Pentateuch. It was above all the work 
of Richard Simon, father of the Oratory, Critical History of the Old Testament 
(Histoire critique du Vieux Testament) 1678, that underlined the chronological 
difficulties, the repetitions, the confusion of the stories and stylistic differences in the 
Pentateuch. The book caused a scandal. R. Simon's line of argument was barely 
followed in history books at the beginning of the Eighteenth century. At this time, the 
references to antiquity very often proceeded from what "Moses had written". 

One can easily imagine how difficult it was to combat a legend strengthened by Jesus 
himself who, as we have seen, supported it in the New Testament. It is to Jean Astruc, 
Louis XV's doctor, that we owe the decisive argument. 

By publishing, in 1753, his Conjectures on the original writings which it appears 
Moses used to compose the Book of Genesis (Conjectures sur les Memoires originaux 
dont il parait que Moyse s'est servi pour composer le livre de la Genese), he placed 
the accent on the plurality of sources. He was probably not the first to have noticed it, 
but he did however have the courage to make public an observation of prime 
importance: two texts, each denoted by the way in which God was named either 
Yahweh or Elohim, were present side by side in Genesis. The latter therefore 
contained two juxtaposed texts. Eichorn (1780-1783) made the same discovery for the 
other four books; then Ilgen (1798) noticed that one of the texts isolated by Astruc, 
the one where God is named Elohim, was itself divided into two. The Pentateuch 
literally fell apart. 

The Nineteenth century saw an even more minute search into the sources. In 1854, 
four sources were recognised. They were called the Yahvist version, the Elohist 
version, Deuteronomy, and the Sacerdotal version. It was even possible to date them: 

1) The Yahvist version was placed in the Ninth century B.C. (written in Judah) 

2) The Elohist version was probably a little more recent (written in Israel) 

3) Deuteronomy was from the Eighth century B.C. for some (E. Jacob) , and from the 
time of Josiah for others (Father de Vaux) 

4) The Sacerdotal version came from the period of exile or after the exile: Sixth 
century B.C. 

It can be seen that the arrangement of the text of the Pentateuch spans at least three 

The problem is, however, even more complex. In 1941, A. Lods singled out three 
sources in the Yahvist version, four in the Elohist version, six in Deuteronomy, nine 
in the Sacerdotal version, "not including the additions spread out among eight 
different authors" writes Father de Vaux. More recently, it has been thought that 

"many of the constitutions or laws contained in the Pentateuch had parallels outside 
the Bible going back much further than the dates ascribed to the documents 
themselves" and that "many of the stories of the Pentateuch presupposed a 
background that was different from-and older than-the one from which these 
documents were supposed to have come". This leads on to "an interest in the 
formation of traditions". The problem then appears so complicated that nobody knows 
where he is anymore. 

The multiplicity of sources brings with it numerous disagreements and repetitions. 
Father de Vaux gives examples of this overlapping of traditions in the case of the 
Flood, the kidnapping of Joseph, his adventures in Egypt, disagreement of names 
relating to the same character, differing descriptions of important events. 

Thus the Pentateuch is shown to be formed from various traditions brought together 
more or less skillfully by its authors. The latter sometimes juxtaposed their 
compilations and sometimes adapted the stories for the sake of synthesis. They 
allowed improbabilities and disagreements to appear in the texts, however, which 
have led modern man to the objective study of the sources. 

As far as textual criticism is concerned, the Pentateuch provides what is probably the 
most obvious example of adaptations made by the hand of man. These were made at 
different times in the history of the Jewish people, taken from oral traditions and texts 
handed down from preceding generations. It was begun in the Tenth or Ninth century 
B.C. with the Yahvist tradition which took the story from its very beginnings. The 
latter sketches Israel's own particular destiny to "fit it back into God's Grand Design 
for humanity" (Father de Vaux). It was concluded in the Sixth century B.C. with the 
Sacerdotal tradition that is meticulous in its precise mention of dates and 
genealogies. [10] Father de Vaux writes that "The few stories this tradition has of its 
own bear witness to legal preoccupations: Sabbatical rest at the completion of the 
Creation, the alliance with Noah, the alliance with Abraham and the circumcision, the 
purchase of the Cave of Makpela that gave the Patriarchs land in Canaan". We must 
bear in mind that the Sacerdotal tradition dates from the time of the deportation to 
Babylon and the return to Palestine starting in 538 B.C. There is therefore a mixture 
of religious and purely political problems. 

For Genesis alone, the division of the Book into three sources has been firmly 
established: Father de Vaux in the commentary to his translation lists for each source 
the passages in the present text of Genesis that rely on them. On the evidence of these 
data it is possible to pinpoint the contribution made by the various sources to any one 
of the chapters. For example, in the case of the Creation, the Flood and the period that 
goes from the Flood to Abraham, occupying as it does the first eleven chapters of 
Genesis, we can see alternating in the Biblical text a section of the Yahvist and a 
section of the Sacerdotal texts. The Elohist text is not present in the first eleven 
chapters. The overlapping of Yahvist and Sacerdotal contributions is here quite clear. 
For the Creation and up to Noah (first five chapter's), the arrangement is simple: a 
Yahvist passage alternates with a Sacerdotal passage from beginning to end of the 
narration. For the Flood and especially chapters 7 and 8 moreover, the cutting of the 
text according to its source is narrowed down to very short passages and even to a 
single sentence. In the space of little more than a hundred lines of English text, the 
text changes seventeen times. It is from this that the improbabilities and 

contradictions arise when we read the present-day text, (see Table on page 15 for 
schematic distribution of sources) 


In these books we enter into the history of the Jewish people, from the time they came 
to the Promised Land (which is most likely to have been at the end of the Thirteenth 
century B.C.) to the deportation to Babylon in the Sixth century B.C. 

Here stress is laid upon what one might call the 'national event' which is presented as 
the fulfillment of Divine word. In the narration however, historical accuracy has 
rather been brushed aside: a work such as the Book of Joshua complies first and 
foremost with theological intentions. With this in mind, E. Jacob underlines the 
obvious contradiction between archaeology and the texts in the case of the supposed 
destruction of Jericho and Ay. 

The Book of Judges is centered on the defense of the chosen people against 
surrounding enemies and on the support given to them by God. The Book was 
adapted several times, as Father A. Lefevre notes with great objectivity in his 
Preamble to the Crampon Bible, the various prefaces in the text and the appendices 
bear witness to this. The story of Ruth is attached to the narrations contained in 


The first figure indicates the chapter. 

The second figure in brackets indicates the number of phrases, sometimes divided into 

two parts indicated by the letters a and b. 

Letters: Y indicates Yahvist text S indicates Sacerdotal text 

Example: The first line of the table indicates: from Chapter 1, phrase 1 to Chapter 2, 
phrase 4a, the text published in present day Bibles is the Sacerdotal text. 



to Chapter 








































Y adapted 















































































What simpler illustration can there be of the way men have manipulated the Biblical 

The Book of Samuel and the two Books of Kings are above all biographical 
collections concerning Samuel, Saul, David, and Solomon. Their historic worth is the 
subject of debate. From this point of view E. Jacob finds numerous errors in it, 
because there are sometimes two and even three versions of the same event. The 
prophets Elias, Elisha and Isaiah also figure here, mixing elements of history and 
legend. For other commentators, such as Father A. Lefevre, "the historical value of 
these books is fundamental." 

Chronicles I & II, the Book of Ezra and the Book of Nehemiah have a single author, 
called 'the Chronicler', writing in the Fourth century B.C. He resumes the whole 
history of the Creation up to this period, although his genealogical tables only go up 
to David. In actual fact, he is using above all the Book of Samuel and the Book of 
Kings, "mechanically copying them out without regard to the inconsistencies" (E. 
Jacob), but he nevertheless adds precise facts that have been confirmed by 
archaeology. In these works care is taken to adapt history to the needs of theology. E. 
Jacob notes that the author "sometimes writes history according to theology". "To 
explain the fact that King Manasseh, who was a sacrilegious persecutor, had a long 
and prosperous reign, he postulates a conversion of the King during a stay in Assyria 
(Chronicles II, 33/1 1) although there is no mention of this in any Biblical or non- 
Biblical source". The Book of Ezra and the Book of Nehemiah have been severely 
criticised because they are full of obscure points, and because the period they deal 
with (the Fourth century B.C.) is itself not very well known, there being few non- 
Biblical documents from it. 

The Books of Tobit, Judith and Esther are classed among the Historical Books. In 
them very big liberties are taken with history, proper names are changed, characters 
and events are invented, all for the best of religious reasons. They are in fact stories 
designed to serve a moral end, pepll)ered with historical improbabilities and 

The Books of Maccabees are of quite a different order. They provide a version of 
events that took place in the Second century B.C. which is as exact a record of the 
history of this period as may be found. It is for this reason that they constitute 
accounts of great value. 

The collection of books under the heading 'historical' is therefore highly disparate. 
History is treated in both a scientific and a whimsical fashion. 


Under this heading we find the preachings of various prophets who in the Old 
Testament have been classed separately from the first great prophets such as Moses, 
Samuel, Elias and Elisha, whose teachings are referred to in other books. 

The prophetic books cover the period from the Eighth to the Second century B.C. 

In the Eighth century B.C., there were the books of Amos, Hosea, Isaiah and Michah. 
The first of these is famous for his condemnation of social injustice, the second for his 
religious corruption which leads him to bodily suffering (for being forced to marry a 
sacred harlot of a pagan cult), like God suffering for the degradation of His people but 
still granting them His love. Isaiah is a figure of political history, he is consulted by 
kings and dominates events; he is the prophet of grandeur. In addition to his personal 
works, his oracles are published by his disciples right up until the Third century B.C.: 
protests against iniquities, fear of God's judgement, proclamations of liberation at the 
time of exile and later on the return of the Jews to Palestine. It is certain that in the 
case of the second and third Isaiah, the prophetic intention is paralleled by political 
considerations that are as clear as daylight. The preaching of Michah, a contemporary 
of Isaiah, follows the same general ideas. 

In the Seventh century B.C., Zephaniah, Jeremiah, Nahum and Habakkuk 
distinguished themselves by their preachings. Jeremiah became a martyr. His oracles 
were collected by Baruch who is also perhaps the author of Lamentations. 

The period of exile in Babylon at the beginning of the Sixth century B.C. gave birth to 
intense prophetic activity. Ezekiel figures importantly as the consoler of his brothers, 
inspiring hope among them. His visions are famous. The Book of Obadiah deals with 
the misery of a conquered Jerusalem. 

After the exile, which came to an end in 538 B.C., prophetic activity resumed with 
Haggai and Zechariah who urged the reconstruction of the Temple. When it was 
completed, writings going under the name of Malachi appeared. They contain various 
oracles of a spiritual nature. 

One wonders why the Book of Jonah is included in the prophetic books when the Old 
Testament does not give it any real text to speak of. Jonah is a story from which one 
principle fact emerges: the necessary submission to Divine Will. 

Daniel was written in three languages (Hebrew, Aramaic and Greek). According to 
Christian commentators, it is a , disconcerting' Apocalypse from an historical point of 
view. It is probably a work from the Maccabaean period, Second century B.C. Its 
author wished to maintain the faith of his countrymen, at the time of the 'abomination 
of desolation', by convincing them that the moment of deliverance was at hand. (E. 


These form collections of unquestionable literary unity. Foremost among them are the 
Psalms, the greatest monument to Hebrew poetry. A large number were composed by 
David and the others by priests and levites. Their themes are praises, supplications 
and meditations, and they served a liturgical function. 

The book of Job, the book of wisdom and piety par excellence, probably dates from 
400-500 B.C. 

The author of 'Lamentations' on the fall of Jerusalem at the beginning of the Sixth 
century B.C. may well be Jeremiah. 

We must once again mention the Song of Songs, allegorical chants mostly about 
Divine love, the Book of Proverbs, a collection of the words of Solomon and other 
wise men of the court, and Ecclesiastes or Koheleth, where earthly happiness and 
wisdom are debated. 

We have, therefore, a collection of works with highly disparate contents written over 
at least seven centuries, using extremely varied sources before being amalgamated 
inside a single work. 

How was this collection able, over the centuries, to constitute an inseparable whole 
and-with a few variations according to community-become the book containing the 
Judeo-Christian Revelation? This book was called in Greek the 'canon' because of the 
idea of intangibility it conveys. 

The amalgam does not date from the Christian period, but from Judaism itself, 
probably with a primary stage in the Seventh century B.C. before later books were 
added to those already accepted. It is to be noted however that the first five books, 
forming the Torah or Pentateuch, have always been given pride of place. Once the 
proclamations of the prophets (the prediction of a chastisement commensurate with 
misdemeanour) had been fulfilled, there was no difficulty in adding their texts to the 
books that had already been admitted. The same was true for the assurances of hope 
given by these prophets. By the Second century B.C., the 'Canon' of the prophets had 
been formed. 

Other books, e.g. Psalms, on account of their liturgical function, were integrated along 
with further writings, such as Lamentations, the Book of Wisdom and the Book of 

Christianity, which was initially Judeo-Christianity, has been carefully studied-as we 
shall see later on-by modern authors, such as Cardinal Danielou. Before it was 
transformed under Paul's influence, Christianity accepted the heritage of the Old 
Testament without difficulty. The authors of the Gospels adhered very strictly to the 
latter, but whereas a 'purge' has been made of the Gospels by ruling out the 
'Apocrypha', the same selection has not been deemed necessary for the Old 
Testament. Everything, or nearly everything, has been accepted. 

Who would have dared dispute any aspects of this disparate amalgam before the end 
of the Middle Ages-in the West at least? The answer is nobody, or almost nobody. 
From the end of the Middle Ages up to the beginning of modern times, one or two 
critics began to appear; but, as we have already seen, the Church Authorities have 
always succeeded in having their own way. Nowadays, there is without doubt a 
genuine body of textual criticism, but even if ecclesiastic specialists have devoted 
many of their efforts to examining a multitude of detailed points, they have preferred 
not to go too deeply into what they euphemistically call difficulties'. They hardly 
seem disposed to study them in the light of modern knowledge. They may well 
establish parallels with history-principally when history and Biblical narration appear 
to be in agreement-but so far they have not committed themselves to be a frank and 

thorough comparison with scientific ideas. They realize that this would lead people to 
contest notions about the truth of Judeo-Christian Scriptures, which have so far 
remained undisputed. 

The Old Testament and Science Findings 

Few of the subjects dealt within the Old Testament, and likewise the Gospels, give 
rise to a confrontation with the data of modern knowledge. When an incompatibility 
does occur between the Biblical text and science, however, it is on extremely 
important points. 

As we have already seen in the preceding chapter, historical errors were found in the 
Bible and we have quoted several of these pinpointed by Jewish and Christian experts 
in exegesis. The latter have naturally had a tendency to minimize the importance of 
such errors. They find it quite natural for a sacred author to present historical fact in 
accordance with theology and to write history to suit certain needs. We shall see 
further on, in the case of the Gospel according to Matthew, the same liberties taken 
with reality and the same commentaries aimed at making admissible as reality what is 
in contradiction to it. A logical and objective mind cannot be content with this 

From a logical angle, it is possible to single out a large number of contradictions and 
improbabilities. The existence of different sources that might have been used in the 
writing of a description may be at the origin of two different presentations of the same 
fact. This is not all; different adaptations, later additions to the text itself, like the 
commentaries added a posteriori, then included in the text later on when a new copy 
was made-these are perfectly recognized by specialists in textual criticism and very 
frankly underlined by some of them. In the case of the Pentateuch alone, for example, 
Father de Vaux in the General Introduction preceding his translation of Genesis 
(pages 13 and 14), has drawn attention to numerous disagreements. We shall not 
quote them here since we shall be quoting several of them later on in this study. The 
general impression one gains is that one must not follow the text to the letter. 

Here is a very typical example: 

In Genesis (6, 3), God decides just before the Flood henceforth to limit man's lifespan 
to one hundred and twenty years, "... his days shall be a hundred and twenty years". 
Further on however, we note in Genesis (11, 10-32) that the ten descendants of Noah 
had lifespans that range from 148 to 600 years (see table in this chapter showing 
Noah's descendants down to Abraham). The contradiction between these two passages 
is quite obvious. The explanation is elementary. The first passage (Genesis 6, 3) is a 
Yahvist text, probably dating as we have already seen from the Tenth century B.C. 
The second passage in Genesis (11, 10-32) is a much more recent text (Sixth century 
B.C.) from the Sacerdotal version. This version is at the origin of these genealogies, 
which are as precise in their information on lifespans as they are improbable when 
taken en masse. 

It is in Genesis that we find the most evident incompatibilities with modern science. 
These concern three essential points: 

1) the Creation of the world and its stages; 

2) the date of the Creation of the world and the date of man's appearance on earth; 

3) the description of the Flood. 


As Father de Vaux points out, Genesis "starts with two juxtaposed descriptions of the 
Creation". When examining them from the point of view of their compatibility with 
modern scientific data, we must look at each one separately. 

First Description of the Creation 

The first description occupies the first chapter and the very first verses of the second 
chapter. It is a masterpiece of inaccuracy from a scientific point of view. It must be 
examined one paragraph at a time. The text reproduced here is from the Revised 
Standard Version of the Bible. [1 1] 

Chapter 1, verses 1 & 2: 

"In the beginning God created the heavens and the earth. The earth was without form 
and void, and darkness was upon the face of the deep; and the Spirit of God was 
moving over the face of the waters." 

It is quite possible to admit that before the Creation of the Earth, what was to become 
the Universe as we know it was covered in darkness. To mention the existence of 
water at this period is however quite simply pure imagination. We shall see in the 
third part of this book how there is every indication that at the initial stage of the 
formation of the universe a gaseous mass existed. It is an error to place water in it. 

Verses 3 to 5: 

"And God said, 'Let there be light', and there was light. And God saw that the light 
was good; and God separated the light from the darkness. God called the light Day, 
and the darkness he called Night. And there was evening and there was morning, one 

The light circulating in the Universe is the result of complex reactions in the stars. We 
shall come back to them in the third part of this work. At this stage in the Creation, 
however, according to the Bible, the stars were not yet formed. The "lights' of the 
firmament are not mentioned in Genesis until verse 14, when they were created on the 
Fourth day, "to separate the day from the night", "to give light upon earth"; all of 
which is accurate. It is illogical, however, to mention the result (light) on the first day, 
when the cause of this light was created three days later. The fact that the existence of 
evening and morning is placed on the first day is moreover, purely imaginary; the 

existence of evening and morning as elements of a single day is only conceivable after 
the creation of the earth and its rotation under the light of its own star, the Sun! 

-verses 6 to 8: 

"And God said, "Let there be a firmament in the midst of the waters, and let it 
separate the waters from the waters.' And God made the firmament and separated the 
waters which were under the firmament from the waters which were above the 
firmament. And it was so. And God called the firmament Heaven. And there was 
evening and there was morning, a second day." 

The myth of the waters is continued here with their separation into two layers by a 
firmament that in the description of the Flood allows the waters above to pass through 
and flow onto the earth. This image of the division of the waters into two masses is 
scientifically unacceptable. 

-verses 9 to 13: 

"And God said, "Let the waters under the heavens be gathered together into one place, 
and let the dry land appear.' And it was so. God called the dry land Earth, and the 
waters that were gathered together he called Seas. And God saw that it was good. And 
God said, "Let the earth put forth vegetation, plants yielding seed, and fruit trees 
bearing fruit in which is their seed, each according to its kind upon the earth.' And it 
was so. The earth brought forth vegetation, plants yielding seed according to their 
own kinds, and trees bearing fruit in which is their seed, each according to its kind. 
And God saw that it was good. And there was evening and there was morning, a third 

The fact that continents emerged at the period in the earth's history, when it was still 
covered with water, is quite acceptable scientifically. What is totally untenable is that 
a highly organized vegetable kingdom with reproduction by seed could have appeared 
before the existence of the sun (in Genesis it does not appear until the fourth day), and 
likewise the establishment of alternating nights and days. 

-verses 14 to 19: 

"And God said, Let there be lights in the firmaments of the heavens to separate the 
day from night; and let them be for signs and for seasons and for days and years, and 
let them be lights in the firmament of the heavens to give light upon the earth.' And it 
was so. And God made the two great lights, the greater light to rule the day, and the 
lesser light to rule the night; he made the stars also. And God set them in the 
firmament of the heavens to give light upon earth, to rule over, the day and over the 
night, and to separate the light from the darkness. And God saw that it was good. And 
there was evening and there was morning, a fourth day." 

Here the Biblical author's description is acceptable. The only criticism one could level 
at this passage is the position it occupies in the description as a whole. Earth and 
Moon emanated, as we know, from their original star, the Sun. To place the creation 
of the Sun and Moon after the creation of the Earth is contrary to the most firmly 
established ideas on the formation of the elements of the Solar System. 

-verses 20 to 30: 

"And God said, "Let the waters bring forth swarms of living creatures, and let birds 

fly above the earth across the firmament of the heavens.' So God created the great sea 
monsters and every living creature that moves, with which the waters swarm, 
according to their kinds, and every winged bird according to its kind. And God saw 
that it was good. And God blessed them saying, "Be fruitful and multiply and fill the 
waters in the seas, and let birds multiply on the earth.' And there was evening and 
there was morning, a fifth day." 

This passage contains assertions which are unacceptable. 

According to Genesis, the animal kingdom began with the appearance of creatures of 

the sea and winged birds. The Biblical description informs us that it was not until the 

next day-as we shall see in the following verses-that the earth itself was populated by 


It is certain that the origins of life came from the sea, but this question will not be 
dealt with until the third part of this book. From the sea, the earth was colonized, as it 
were, by the animal kingdom. It is from animals living on the surface of the earth, and 
in particular from one species of reptile which lived in the Second era, that it is 
thought the birds originated. Numerous biological characteristics common to both 
species make this deduction possible. The beasts of the earth are not however 
mentioned until the sixth day in Genesis; after the appearance of the birds. This order 
of appearance, beasts of the earth after birds, is not therefore acceptable. 

-verses 24 to 3 1 : 

"And God said, "Let the earth bring forth living creatures according to their kinds: 
cattle and creeping things and beasts of the earth according to their kinds.' And it was 
so. And God made the beasts of the earth according to their kinds and the cattle 
according to their kinds, and everything that creeps upon the ground according to its 
kind. And God saw that it was good." 

"Then God said, "Let us make man in our image, after our likeness; and let them have 
dominion (sic) over the fish of the sea, and over the birds of the air, and over the 
cattle, and over all the earth and over every creeping thing that creeps upon the earth". 

"So God created man in his own image, in the image of God he created him; male and 
female he created them." 

"And God blessed them, and God said to them, 'Be fruitful and multiply, and fill the 
earth and subdue it; and have dominion over the fish of the sea and over the birds of 
the air and over every living thing that moves upon the earth.' And God said, "Behold, 
I have given you every plant yielding seed which is upon the face of the earth, and 
every tree with seed in its fruit; you shall have them for food. And to every beast of 
the earth, and to every bird of the air, and to everything that creeps on the earth, 
everything that has the breath of life, I have given every green plant for food." And it 
was so. And God saw everything that he had made, and behold, it was very good. And 
there was evening and there was morning, a sixth day." 

This is the description of the culmination of the Creation. The author lists all the 
living creatures not mentioned before and describes the various kinds of food for man 
and beast. 

As we have seen, the error was to place the appearance of beasts of the earth after that 
of the birds. Man's appearance is however correctly situated after the other species of 
living things. 

The description of the Creation finishes in the first three verses of Chapter 2: 

"Thus the heavens and the earth were finished, and all the host (sic) of them. And on 
the seventh day God finished his work which he had done, and he rested on the 
seventh day from all his work which he had done. So God blessed the seventh day and 
hallowed it, because on it God rested from all his work which he had done in creation; 

These are the generations of the heavens and the earth when they were created." 

This description of the seventh day calls for some comment. 

Firstly the meaning of certain words. The text is taken from the Revised Standard 
Version of the Bible mentioned above. The word 'host' signifies here, in all 
probability, the multitude of beings created. As for the expression 'he rested', it is a 
manner of translating the Hebrew word 'shabbath', from which the Jewish day for rest 
is derived, hence the expression in English 'sabbath'. 

It is quite clear that the 'rest' that God is said to have taken after his six days' work is a 
legend. There is nevertheless an explanation for this. We must bear in mind that the 
description of the creation examined here is taken from the so-called Sacerdotal 
version, written by priests and scribes who were the spiritual successors of Ezekiel, 
the prophet of the exile to Babylon writing in the Sixth century B.C. We have already 
seen how the priests took the Yahvist and Elohist versions of Genesis and remodelled 
them after their own fashion in accordance with their own preoccupations. Father de 
Vaux has written that the 'legalist' character of these writings was very essential. An 
outline of this has already been given above. 

Whereas the Yahvist text of the Creation, written several centuries before the 
Sacerdotal text, makes no mention of God's sabbath, taken after the fatigue of a 
week's labor, the authors of the Sacerdotal text bring it into their description. They 
divide the latter into separate days, with the very precise indication of the days of the 
week. They build it around the sabbatic day of rest which they have to justify to the 
faithful by pointing out that God was the first to respect it. Subsequent to this practical 
necessity, the description that follows has an apparently logical religious order, but in 
fact scientific data permit us to qualify the latter as being of a whimsical nature. 

The idea that successive phases of the Creation, as seen by the Sacerdotal authors in 
their desire to incite people to religious observation, could have been compressed into 
the space of one week is one that cannot be defended from a scientific point of view. 
Today we are perfectly aware that the formation of the Universe and the Earth took 
place in stages that lasted for very long periods. (In the third part of the present work, 
we shall examine this question when we come to look at the Qur'anic data concerning 
the Creation). Even if the description came to a close on the evening of the sixth day, 
without mentioning the seventh day, the 'sabbath' when God is said to have rested, 
and even if, as in the Qur'anic description, we were permitted to think that they were 
in fact undefined periods rather than actual days, the Sacerdotal description would 

still not be any more acceptable. The succession of episodes it contains is an absolute 
contradiction with elementary scientific knowledge. 

It may be seen therefore that the Sacerdotal description of the Creation stands out as 
an imaginative and ingenious fabrication. Its purpose was quite different from that of 
making the truth known. 

Second Description 

The second description of the Creation in Genesis follows immediately upon the first 
without comment or transitional passage. It does not provoke the same objections. 

We must remember that this description is roughly three centuries older and is very 

short. It allows more space to the creation of man and earthly paradise than to the 

creation of the Earth and Heavens. It mentions this very briefly 

(Chapter2, 4b-7): "In the day that Yahweh God made the earth and the heavens, when 

no plant of the field was yet in the earth and no herb of the field had yet sprung up-for 

Yahweh God had not caused it to rain upon the earth, and there was no man to till the 


but a flood went up from earth and watered the whole face of the ground-then 
Yahweh God formed man of dust from the ground, and breathed into his nostrils the 
breath of life; and man became a living being." 

This is the Yahvist text that appears in the text of present day Bibles. The Sacerdotal 
text was added to it later on, but one may ask if it was originally so brief. Nobody is 
in a position to say whether the Yahvist text has not, in the course of time, been pared 
down. We do not know if the few lines we possess represent all that the oldest 
Biblical text of the Creation had to say. 

The Yahvist description does not mention the actual formation of the Earth or the 
Heavens. It makes it clear that when God created man, there was no vegetation on 
Earth (it had not yet rained), even though the waters of the Earth had covered its 
surface. The sequel to the text confirms this: God planted a garden at the same time as 
man was created. The vegetable kingdom therefore appears on Earth at the same time 
as man. This is scientifically inaccurate; man did not appear on Earth until a long time 
after vegetation had been growing on it. We do not know how many hundreds of 
millions of years separate the two events. 

This is the only criticism that one can level at the Yahvist text. The fact that it does 
not place the creation of man in time in relation to the formation of the world and the 
earth, unlike the Sacerdotal text, which places them in the same week, frees it from 
the serious objections raised against the latter. 


The Jewish calendar, which follows the data contained in the Old Testament, places 
the dates of the above very precisely. The second half of the Christian year 1975 
corresponds to the beginning of the 5, 736th year of the creation of the world. The 
creation of man followed several days later, so that he has the same numerical age, 
counted in years, as in the Jewish calendar. 

There is probably a correction to be made on account of the fact that time was 
originally calculated in lunar years, while the calendar used in the West is based on 
solar years. This correction would have to be made if one wanted to be absolutely 
exact, but as it represents only 3%, it is of very little consequence. To simplify our 
calculations, it is easier to disregard it. What matters here is the order of magnitude. It 
is therefore of little importance if, over a thousand years, our calculations are thirty 
years out. We are nearer the truth in following this Hebraic estimate of the creation of 
the world if we say that it happened roughly thirty- seven centuries before Christ. 

What does modern science tell us? It would be difficult to reply to the question 
concerning the formation of the Universe. All we can provide figures for is the era in 
time when the solar system was formed. It is possible to arrive at a reasonable 
approximation of this. The time between it and the present is estimated at four and a 
half billion years. We can therefore measure the margin separating the firmly 
established reality we know today and the data taken from the Old Testament. We 
shall expand on this in the third part of the present work. These facts emerge from a 
close scrutiny of the Biblical text. Genesis provides very precise information on the 
time that elapsed between Adam and Abraham. For the period from the time of 
Abraham to the beginnings of Christianity, the information provided is insufficient. It 
must be supported by other sources. 

1. From Adam to Abraham 

Genesis provides extremely precise genealogical data in Chapters 4, 5, 11,21 and 25. 
They concern all of Abraham's ancestors in direct line back to Adam. They give the 
length of time each person lived, the father's age at the birth of the son and thus make 
it easily possible to ascertain the dates of birth and death of each ancestor in relation 
to the creation of Adam, as the table indicates. 

All the data used in this table come from the Sacerdotal text of Genesis, the only 
Biblical text that provides information of this kind. It may be deduced, according to 
the Bible, that Abraham was born 1,948 years after Adam. 

























date of death 

of birth 


after creation 



of Adam 


of Adam 




























































2. From Abraham to The Beginnings Of Christianity 

The Bible does not provide any numerical information on this period that might lead 
to such precise estimates as those found in Genesis on Abraham's ancestors. We must 
look to other sources to estimate the time separating Abraham from Jesus. At present, 
allowing for a slight margin of error, the time of Abraham is situated at roughly 
eighteen centuries before Jesus. Combined with information in Genesis on the interval 
separating Abraham and Adam, this would place Adam at roughly thirty-eight 
centuries before Jesus. This estimate is undeniably wrong: the origins of this 
inaccuracy arise from the mistakes in the Bible on the Adam- Abraham period. The 
Jewish tradition still founds its calendar on this. Nowadays, we can challenge the 
traditional defenders of Biblical truth with the incompatibility between the whimsical 
estimates of Jewish priests living in the Sixth century B.C. and modern data. For 
centuries, the events of antiquity relating to Jesus were situated in time according to 
information based on these estimates. 

Before modern times, editions of the Bible frequently provided the reader with a 
preamble explaining the historical sequence of events that had come to pass between 
the creation of the world and the time when the books were edited. The figures vary 
slightly according to the time. For example, the Clementine Vulgate, 1621, gave this 

information, although it did place Abraham a little earlier and the Creation at roughly 
the 40th century B.C. Walton's polyglot Bible, produced in the 17th century, in 
addition to Biblical texts in several languages, gave the reader tables similar to the 
one shown here for Abraham's ancestors. Almost all the estimates coincide with the 
figures given here. With the arrival of modern times, editors were no longer able to 
maintain such whimsical chronologies without going against scientific discovery that 
placed the Creation at a much earlier date. They were content to abolish these tables 
and preambles, but they avoided warning the reader that the Biblical texts on which 
these chronologies were based had become obsolete and could no longer be 
considered to express the truth. They preferred to draw a modest veil over them, and 
invent set-phrases of cunning dialectics that would make acceptable the text as it had 
formerly been, without any subtractions from it. 

This is why the genealogies contained in the Sacerdotal text of the Bible are still 
honoured, even though in the Twentieth century one cannot reasonably continue to 
count time on the basis of such fiction. 

Modern scientific data do not allow us to establish the date of man's appearance on 
earth beyond a certain limit. We may be certain that man, with the capacity for action 
and intelligent thought that distinguishes him from beings that appear to be 
anatomically similar to him, existed on Earth after a certain estimable date. Nobody 
however can say at what exact date he appeared. What we can say today is that 
remains have been found of a humanity capable of human thought and action whose 
age may be calculated in tens of thousands of years. 

This approximate dating refers to the prehistoric human species, the most recently 
discovered being the Cro-Magnon Man. There have of course been many other 
discoveries all over the world of remains that appear to be human. These relate to less 
highly evolved species, and their age could be somewhere in the hundreds of 
thousands of years. But were they genuine men? 

Whatever the answer may be, scientific data are sufficiently precise concerning the 
prehistoric species like the Cro-Magnon Man, to be able to place them much further 
back than the epoch in which Genesis places the first men. There is therefore an 
obvious incompatibility between what we can derive from the numerical data in 
Genesis about the date of man's appearance on Earth and the firmly established facts 
of modern scientific knowledge. 


Chapters 6, 7 and 8 are devoted to the description of the Flood. In actual fact, there 
are two descriptions; they have not been placed side by side, but are distributed all the 
way through. Passages are interwoven to give the appearance of a coherent succession 
of varying episodes. In these three chapters there are, in reality, blatant contradictions; 
here again the explanation lies in the existence of two quite distinct sources: the 
Yahvist and Sacerdotal versions. 

It has been shown earlier that they formed a disparate amalgam; each original text has 
been broken down into paragraphs or phrases, elements of one source alternating with 

the other, so that in the course of the complete description, we go from one to another 
seventeen times in roughly one hundred lines of English text. 

Taken as a whole, the story goes as follows: 

Man's corruption had become widespread, so God decided to annihilate him along 
with all the other living creatures. He warned Noah and told him to construct the Ark 
into which he was to take his wife, his three sons and their wives, along with other 
living creatures. The two sources differ for the latter, one passage (Sacerdotal) says 
that Noah was to take one pair of each species; then in the passage that follows 
(Yahvist) it is stated that God ordered him to take seven males and seven females 
from each of the so-called 'pure' animal species, and a single pair from the 'impure' 
species. Further on, however, it is stated that Noah actually took one pair of each 
animal. Specialists, such as Father de Vaux, state that the passage in question is from 
an adaptation of the Yahvist description. 

Rainwater is given as the agent of the Flood in one (Yahvist) passage, but in another 
(Sacerdotal), the Flood is given a double cause: rainwater and the waters of the Earth. 

The Earth was submerged right up to and above the mountain peaks. All life perished. 
After one year, when the waters had receded, Noah emerged from the Ark that had 
come to rest on Mount Ararat. 

One might add that the Flood lasted differing lengths of time according to the source 
used: forty days for the Yahvist version and one hundred and fifty in the Sacerdotal 

The Yahvist version does not tell us when the event took place in Noah's life, but the 
Sacerdotal text tells us that he was six hundred years old. The latter also provides 
information in its genealogies that situates him in relation to Adam and Abraham. If 
we calculate according to the information contained in Genesis, Noah was born 1,056 
years after Adam (see table of Abraham's Genealogy) and the Flood therefore took 
place 1,656 years after the creation of Adam. In relation to Abraham, Genesis places 
the Flood 292 years before the birth of this Patriarch. 

According to Genesis, the Flood affected the whole of the human race and all living 
creatures created by God on the face of the Earth were destroyed. Humanity was then 
reconstituted by Noah's three sons and their wives so that when Abraham was born 
roughly three centuries later, he found a humanity that Was already re-formed into 
separate communities. How could this reconstruction have taken place in such a short 
time? This simple observation deprives the narration of all verisimilitude. 

Furthermore, historical data show its incompatibility with modern knowledge. 
Abraham is placed in the period 1800-1850 B.C., and if the Flood took place, as 
Genesis suggests in its genealogies, roughly three centuries before Abraham, we 
would have to place him somewhere in the Twenty-first to Twenty-second century 
B.C. Modern historical knowledge confirms that at this period, civilizations had 
sprung up in several parts of the world; for their remains have been left to posterity. 

In the case of Egypt for example, the remains correspond to the period preceding the 
Middle Kingdom (2,100 B.C.) at roughly the date of the First Intermediate Period 

before the Eleventh Dynasty. In Babylonia it is the Third Dynasty at Ur. We know for 
certain that there was no break in these civilizations, so that there could have been no 
destruction affecting the whole of humanity, as it appears in the Bible. 

We cannot therefore consider that these three Biblical narrations provide man with an 
account of facts that correspond to the truth. We are obliged to admit that, objectively 
speaking, the texts which have come down to us do not represent the expression of 
reality. We may ask ourselves whether it is possible for God to have revealed 
anything other than the truth. It is difficult to entertain the idea that God taught to man 
ideas that were not only fictitious, but contradictory. We naturally arrive therefore at 
the hypothesis that distortions occurred that were made by man or that arose from 
traditions passed down from one generation to another by word of mouth, or from the 
texts of these traditions once they were written down. When one knows that a work 
such as Genesis was adapted at least twice over a period of not less than three 
centuries, it is hardly surprising to find improbabilities or descriptions that are 
incompatible with reality. This is because the progress made in human knowledge has 
enabled us to know, if not everything, enough at least about certain events to be able 
to judge the degree of compatibility between our knowledge and the ancient 
descriptions of them. There is nothing more logical than to maintain this interpretation 
of Biblical errors which only implicates man himself. It is a great pity that the 
majority of commentators, both Jewish and Christian, do not hold with it. The 
arguments they use nevertheless deserve careful attention. 

Position Of Christian Authors With Regard 
To Scientific Error In The Biblical Texts. 

A Critical Examination. 

One is struck by the diverse nature of Christian commentators' reactions to the 
existence of these accumulated errors, improbabilities and contradictions. Certain 
commentators acknowledge some of them and do not hesitate in their work to tackle 
thorny problems. Others pass lightly over unacceptable statements and insist on 
defending the text word for word. The latter try to convince people by apologetic 
declarations, heavily reinforced by arguments which are often unexpected, in the hope 
that what is logically unacceptable will be forgotten. 

In the Introduction to his translation of Genesis, Father de Vaux acknowledges the 
existence of critical arguments and even expands upon their cogency. Nevertheless, 
for him the objective reconstitution of past events has little interest. As he writes in 
his notes, the fact that the Bible resumes "the memory of one or two disastrous floods 
of the valleys of the Tigris and Euphrates, enlarged by tradition until they took on the 
dimensions of a universal cataclysm" is neither here nor there; "the essential thing is, 
however, that the sacred author has infused into this memory eternal teachings on the 
justice and mercy of God toward the malice of man and the salvation of the 

In this way justification is found for the transformation of a popular legend into an 
event of divine proportions-and it is as such that it is thought fit to present the legend 
to men's faith-following the principle that an author has made use of it to illustrate 
religious teachings. An apologetic position of this kind justifies all the liberties taken 
in the composition of writings which are supposed to be sacred and to contain the 
word of God. If one acknowledges such human interference in what is divine, all the 
human manipulations of the Biblical texts will be accounted for. If there are 
theological intentions, all manipulations become legitimate; so that those of the 
'Sacerdotal' authors of the Sixth century are justified, including their legalist 
preoccupations that turned into the whimsical descriptions we have already seen. 

A large number of Christian commentators have found it more ingenious to explain 
errors, improbabilities and contradictions in Biblical descriptions by using the excuse 
that the Biblical authors were expressing ideas in accordance with the social factors of 
a different culture or mentality. From this arose the definition of respective 'literary 
genres' which was introduced into the subtle dialectics of commentators, so that it 
accounts for all difficulties. Any contradictions there are between two texts are then 
explained by the difference in the way each author expressed ideas in his own 
particular 'literary genre'. This argument is not, of course, acknowledged by 
everybody because it lacks gravity. It has not entirely fallen into disuse today 
however, and we shall see in the New Testament its extravagant use as an attempt to 
explain blatant contradictions in the Gospels. 

Another way of making acceptable what would be rejected by logic when applied to a 
litigious text, is to surround the text in question with apologetical considerations. The 
reader's attention is distracted from the crucial problem of the truth of the text itself 
and deflected towards other problems. 

Cardinal Danielou's reflections on the Flood follow this mode of expression. They 
appear in the review Living God (Dieu Vivant)[12] under the title: 'Flood, Baptism, 
Judgment', (Deluge, Bapteme, Jugement') where he writes "The oldest tradition of the 
Church has seen in the theology of the Flood an image of Christ and the Church". It is 
"an episode of great significance" . . . "a judgment striking the whole human race." 
Having quoted from Origen in his Homilies on Ezekiel, he talks of '"the shipwreck of 
the entire universe saved in the Ark", Cardinal Danielou dwells upon the value of the 
number eight "expressing the number of people that were saved in the Ark (Noah and 
his wife, his three sons and their wives)". He turns to his own use Justin's writings in 
his Dialogue. "They represent the symbol of the eighth day when Christ rose from the 
dead" and "Noah, the first born of a new creation, is an image of Christ who was to do 
in reality what Noah had prefigured." He continues the comparison between Noah on 
the one hand, who was saved by the ark made of wood and the water that made it float 
("water of the Flood from which a new humanity was born"), and on the other, the 
cross made of wood. He stresses the value of this symbolism and concludes by 
underlining the "spiritual and doctrinal wealth of the sacrament of the Flood" (sic). 

There is much that one could say about such apologetical comparisons. We should 
always remember that they are commentaries on an event that it is not possible to 
defend as reality, either on a universal scale or in terms of the time in which the Bible 
places it. With a commentary such as Cardinal Danielou's we are back in the Middle 

Ages, where the text had to be accepted as it was and any discussion, other than 
conformist, was off the point. 

It is nevertheless reassuring to find that prior to that age of imposed obscurantism, 
highly logical attitudes were adopted. One might mention those of Saint Augustine 
which proceed from his thought, that was singularly advanced for the age he lived in. 
At the time of the Fathers of the Church, there must have been problems of textual 
criticism because Saint Augustine raises them in his letter No. 82. The most typical of 
them is the following passage: 

"It is solely to those books of Scripture which are called 'canonic' that I have learned 
to grant such attention and respect that I firmly believe that their authors have made 
no errors in writing them. When I encounter in these books a statement which seems 
to contradict reality, I am in no doubt that either the text (of my copy) is faulty, or that 
the translator has not been faithful to the original, or that my understanding is 

It was inconceivable to Saint Augustine that a sacred text might contain an error. 
Saint Augustine defined very clearly the dogma of infallibility when, confronted with 
a passage that seemed to contradict the truth, he thought of looking for its cause, 
without excluding the hypothesis of a human fault. This is the attitude of a believer 
with a critical outlook. In Saint Augustine's day, there was no possibility of a 
confrontation between the Biblical text and science. An open-mindedness akin to his 
would today eliminate a lot of the difficulties raised by the confrontation of certain 
Biblical texts with scientific knowledge. 

Present-day specialists, on the contrary, go to great trouble to defend the Biblical text 
from any accusation of error. In his introduction to Genesis, Father de Vaux explains 
the reasons compelling him to defend the text at all costs, even if, quite obviously, it 
is historically or scientifically unacceptable. He asks us not to view Biblical history 
"according to the rules of historical study observed by people today", as if the 
existence of several different ways of writing history was possible. History, when it is 
told in an inaccurate fashion, (as anyone will admit), becomes a historical novel. Here 
however, it does not have to comply with the standards established by our 
conceptions. The Biblical commentator rejects any verification of Biblical 
descriptions through geology, paleontology or pre-historical data. "The Bible is not 
answerable to any of these disciplines, and were one to confront it with the data 
obtained from these sciences, it would only lead to an unreal opposition or an 
artificial concordance." [13] One might point out that these reflections are made on 
what, in Genesis, is in no way in harmony with modern scientific data-in this case the 
first eleven chapters. When however, in the present day, a few descriptions have been 
perfectly verified, in this case certain episodes from the time of the patriarchs, the 
author does not fail to support the truth of the Bible with modern knowledge. "The 
doubt cast upon these descriptions should yield to the favorable witness that history 
and eastern archaeology bear them."[14] In other words, if science is useful in 
confirming the Biblical description, it is invoked, but if it invalidates the latter, 
reference to it is not permitted. 

To reconcile the irreconcilable, i.e. the theory of the truth of the Bible with the 
inaccurate nature of certain facts reported in the descriptions in the Old Testament, 

modern theologians have applied their efforts to a revision of the classical concepts of 
truth. It lies outside the scope of this book to give a detailed expose of the subtle ideas 
that are developed at length in works dealing with the truth of the Bible; such as O. 
Loretz's work (1972) What is the Truth of the Bible? (Quelle est la Verite de la 
Bible?)[15]. This judgment concerning science will have to suffice: 

The author remarks that the Second Vatican Council "has avoided providing rules to 
distinguish between error and truth in the Bible. Basic considerations show that this is 
impossible, because the Church cannot determine the truth or otherwise of scientific 
methods in such a way as to decide in principle and on a general level the question of 
the truth of the Scriptures". 

It is obvious that the Church is not in a position to make a pronouncement on the 
value of scientific 'method' as a means of access to knowledge. The point here is quite 
different. It is not a question of theories, but of firmly established facts. In our day and 
age, it is not necessary to be highly learned to know that the world was not created 
thirty-seven or thirty-eight centuries ago. We know that man did not appear then and 
that the Biblical genealogies on which this estimate is based have been proven wrong 
beyond any shadow of a doubt. The author quoted here must be aware of this. His 
statements on science are only aimed at side-stepping the issue so that he does not 
have to deal with it the way he ought to. 

The reminder of all these different attitudes adopted by Christian authors when 
confronted with the scientific errors of Biblical texts is a good illustration of the 
uneasiness they engender. It recalls the impossibility of defining a logical position 
other than by recognizing their human origins and the impossibility of acknowledging 
that they form part of a Revelation. 

The uneasiness prevalent in Christian circles concerning the Revelation became clear 
at the Second Vatican Council (19621965) where it took no less than five drafts 
before there was any agreement on the final text, after three years of discussions. It 
was only then that "this painful situation threatening to engulf the Council" came to 
an end, to use His Grace Weber's expression in his introduction to the Conciliar 
Document No. 4 on the Revelation[16]. 

Two sentences in this document concerning the Old Testament (chap IV, page 53) 
describe the imperfections and obsolescence of certain texts in a way that cannot be 

"In view of the human situation prevailing before Christ's foundation of salvation, the 
Books of the Old Testament enable everybody to know who is God and who is man, 
and also the way in which God, in his justice and mercy, behaves towards men. These 
books, even though they contain material which is imperfect and obsolete, 
nevertheless bear witness to truly divine teachings. " 

There is no better statement than the use of the adjectives 'imperfect' and 'obsolete' 
applied to certain texts, to indicate that the latter are open to criticism and might even 
be abandoned; the principle is very clearly acknowledged. 

This text forms part of a general declaration which was definitively ratified by 2,344 
votes to 6; nevertheless, one might question this almost total unanimity. In actual fact, 
in the commentaries of the official document signed by His Grace Weber, there is one 
phrase in particular which obviously corrects the solemn affirmation of the council on 
the obsolescence of certain texts: '"Certain books of the Jewish Bible have a 
temporary application and have something imperfect in them." 

'Obsolete', the expression used in the official declaration, is hardly a synonym for 
'temporary application', to use the commentator's phrase. As for the epithet 'Jewish' 
which the latter curiously adds, it suggests that the conciliar text only criticized the 
version in Hebrew. This is not at all the case. It is indeed the Christian Old Testament 
alone that, at the Council, was the object of a judgment concerning the imperfection 
and obsolescence of certain parts. 


The Biblical Scriptures must be examined without being embellished artificially with 
qualities one would like them to have. They must be seen objectively as they are. This 
implies not only a knowledge of the texts, but also of their history. The latter makes it 
possible to form an idea of the circumstances which brought about textual adaptations 
over the centuries, the slow formation of the collection that we have today, with its 
numerous substractions and additions. 

The above makes it quite possible to believe that different versions of the same 
description can be found in the Old Testament, as well as contradictions, historical 
errors, improbabilities and incompatibilities with firmly established scientific data. 
They are quite natural in human works of a very great age. How could one fail to find 
them in the books written in the same conditions in which the Biblical text was 

At a time when it was not yet possible to ask scientific questions, and one could only 
decide on improbabilities or contradictions, a man of good sense, such as Saint 
Augustine, considered that God could not teach man things that did not correspond to 
reality. He therefore put forward the principle that it was not possible for an 
affirmation contrary to the truth to be of divine origin, and was prepared to exclude 
from all the sacred texts anything that appeared to him to merit exclusion on these 

Later, at a time when the incompatibility of certain passages of the Bible with modern 
knowledge has been realized, the same attitude has not been followed. This refusal 
has been so insistent that a whole literature has sprung up, aimed at justifying the fact 
that, in the face of all opposition, texts have been retained in the Bible that have no 
reason to be there. 

The Second Vatican Council (1962-1965) has greatly reduced this uncompromising 
attitude by introducing reservations about the "Books of the Old Testament" which 

"contain material that is imperfect and obsolete". One wonders if this will remain a 
pious wish or if it will be followed by a change in attitude towards material which, in 
the Twentieth century, is no longer acceptable in the books of the Bible. In actual fact, 
save for any human manipulation, the latter were destined to be the "witness of true 
teachings coming from God". 

The Gospels 


Many readers of the Gospels are embarrassed and even abashed when they stop to 
think about the meaning of certain descriptions. The same is true when they make 
comparisons between different versions of the same event found in several Gospels. 
This observation is made by Father Roguet in his book Initiation to the Gospels 
(Initiation a l'Evangile)[17]. With the wide experience he has gained in his many 
years of answering perturbed readers' letters in a Catholic weekly, he has been able to 
assess just how greatly they have been worried by what they have read. His 
questioners come from widely varying social and cultural backgrounds. He notes that 
their requests for explanations concern texts that are "considered abstruse, 
incomprehensible, if not contradictory, absurd or scandalous'. There can be no doubt 
that a complete reading of the Gospels is likely to disturb Christians profoundly. 

This observation is very recent: Father Roguet's book was published in 1973. Not so 
very long ago, the majority of Christians knew only selected sections of the Gospels 
that were read during services or commented upon during sermons. With the 
exception of the Protestants, it was not customary for Christians to read the Gospels in 
their entirety. Books of religious instruction only contained extracts; the in extenso 
text hardly circulated at all. At a Roman Catholic school Ihad copies of the works of 
Virgil and Plato, but I did not have the New Testament. The Greek text of this would 
nevertheless have been very instructive: it was only much later on that I realized why 
they had not set us translations of the holy writings of Christianity. The latter could 
have led us to ask our teachers questions they would have found it difficult to answer. 

These discoveries, made if one has a critical outlook during a reading in extens of the 
Gospels, have led the Church to come to the aid of readers by helping them overcome 
their perplexity. "Many Christians need to learn how to read the Gospels", notes 
Father Roguet. Whether or not one agrees with the explanations he gives, it is greatly 
to the author's credit that he actually tackles these delicate problems. Unfortunately, it 
is not always like this in many writings on the Christian Revelation. 

In editions of the Bible produced for widespread publication, introductory notes more 
often than not set out a collection of ideas that would tend to persuade the reader that 
the Gospels hardly raise any problems concerning the personalities of the authors of 
the various books, the authenticity of the texts and the truth of the descriptions. In 
spite of the fact that there are so many unknowns concerning authors of whose 
identity we are not at all sure, we find a wealth of precise information in this kind of 

introductory note. Often they present as a certainty what is pure hypothesis, or they 
state that such-and-such an evangelist was an eye-witness of the events, while 
specialist works claim the opposite. The time that elapsed between the end of Jesus' 
ministry and the appearance of the texts is drastically reduced. They would have one 
believe that these were written by one man taken from an oral tradition, when in fact 
specialists have pointed out adaptations to the texts. Of course, certain difficulties of 
interpretation are mentioned here and there, but they ride rough shod over glaring 
contradictions that must strike anyone who thinks about them. In the little glossaries 
one finds among the appendices complementing a reassuring preface, one observes 
how improbabilities, contradictions or blatant errors have been hidden or stifled under 
clever arguments of an apologetic nature. This disturbing state of affairs shows up the 
misleading nature of such commentaries. 

The ideas to be developed in the coming pages will without doubt leave any readers 
still unaware of these problems quite amazed. Before going into detail however, I will 
provide an immediate illustration of my ideas with an example that seems to me quite 

Neither Matthew nor John speaks of Jesus's Ascension. Luke in his Gospel places it 
on the day of the Resurrection and forty days later in the Acts of the Apostles of 
which he is said to be the author. Mark mentions it (without giving a date) in a 
conclusion considered unauthentic today. The Ascension therefore has no solid 
scriptural basis. Commentators nevertheless approach this important question with 
incredible lightness. 

A. Tricot, in his Little Dictionary of the New Testament(Petit Dictionnaire du 
Nouveau Testament) in the Crampon Bible, (1960 edition) [18], a work produced for 
mass publication, does not devote an entry to the Ascension. The Synopsis of the Four 
Gospels (Synopse des Quatre Evangiles) by Fathers Benoit and Boismard, teachers at 
the Biblical School of Jerusalem, (1972 edition)[19], informs us in volume II, pages 
451 and 452, that the contradiction between Luke's Gospel and the Acts of the 
Apostles may be explained by a 'literary artifice': this is, to say the least, difficult to 
follow ! . 

In all probability, Father Roguet in his Initiation to the Gospel, 1973, (pg. 187) has 
not been convinced by the above argument. The explanation he gives us is curious, to 
say the least: 

'"Here, as in many similar cases, the problem only appears insuperable if one takes 
Biblical statements literally, and forgets their religious significance. It is not a matter 
of breaking down the factual reality into a symbolism which is inconsistent, but rather 
of looking for the theological intentions of those revealing these mysteries to us by 
providing us with facts we can apprehend with our senses and signs appropriate to our 
incarnate spirit." 

How is it possible to be satisfied by an exegesis of this kind. Only a person who 
accepted everything unconditionally would find such apologetic set-phrases 

Another interesting aspect of Father Roguet's commentary is his admission that there 
are 'many similar cases'; similar, that is, to the Ascension in the Gospels. The problem 
therefore has to be approached as a whole, objectively and in depth. It would seem 
reasonable to look for an explanation by studying the conditions attendant upon the 
writing of the Gospels, or the religious atmosphere prevailing at the time. When 
adaptations of the original writings taken from oral traditions are pointed out, and we 
see the way texts handed down to us have been corrupted, the presence of obscure, 
incomprehensible, contradictory, improbable, and even absurd passages comes as 
much less of a surprise. The same may be said of texts which are incompatible with 
today's proven reality, thanks to scientific progress. Observations such as these denote 
the element of human participation in the writing and modification of the texts. 

Admittedly, in the last few decades, objective research on the Scriptures has gained 
attention. In a recent book, Faith in the Resurrection, Resurrection ofFaith[20] (Foi 
en la Resurrection, Resurrection de la foi), Father Kannengiesser, a professor at the 
Catholic Institute of Paris, outlines this profound change in the following terms: "The 
faithful are hardly aware that a revolution has taken place in methods of Biblical 
exegesis since the time of Pious XII"[21]. The 'Revolution' that the author mentions is 
therefore very recent. It is beginning to be extended to the teaching of the faithful, in 
the case of certain specialists at least, who are animated by this spirit of revival. "The 
overthrow of the most assured prospects of the pastoral tradition," the author writes, 
"has more or less begun with this revolution in methods of exegesis." 

Father Kannengiesser warns that 'one should not take literally' facts reported about 
Jesus by the Gospels, because they are 'writings suited to an occasion' or 'to combat', 
whose authors 'are writing down the traditions of their own community about Jesus'. 
Concerning the Resurrection of Jesus, which is the subject of his book, he stresses that 
none of the authors of the Gospels can claim to have been an eye-witness. He 
intimates that, as far as the rest of Jesus's public life is concerned, the same must be 
true because, according to the Gospels, none of the Apostles-apart from Judas 
Iscariot-left Jesus from the moment he first followed Him until His last earthly 

We have come a long way from the traditional position, which was once again 
solemnly confirmed by the Second Vatican Council only ten years ago. This once 
again is resumed by modern works of popularization destined to be read by the 
faithful. Little by little the truth is coming to light however. 

It is not easy to grasp, because the weight of such a bitterly defended tradition is very 
heavy indeed. To free oneself from it, one has to strike at the roots of the problem, i.e. 
examine first the circumstances that marked the birth of Christianity. 

Historical Reminder Judeo-Christian and 
Saint Paul 

The majority of Christians believe that the Gospels were writ ten by direct witnesses 
of the life of Jesus and therefore constitute unquestionable evidence concerning the 
events high-lighting His life and preachings. One wonders, in the presence of such 
guarantees of authenticity, how it is possible to discuss the teachings derived from 
them and how one can cast doubt upon the validity of the Church as an institution 
applying the general instructions Jesus Himself gave. Today's popular editions of the 
Gospels contain commentaries aimed at propagating these ideas among the general 

The value the authors of the Gospels have as eye-witnesses is always presented to the 
faithful as axiomatic. In the middle of the Second century, Saint Justin did, after all, 
call the Gospels the 'Memoirs of the Apostles'. There are moreover so many details 
proclaimed concerning the authors that it is a wonder that one could ever doubt their 
accuracy. 'Matthew was a well-known character 'a customs officer employed at the 
tollgate or customs house at Capharnaum'; it is even said that he spoke Aramaic and 
Greek. Mark is also easily identifiable as Peter's colleague; there is no doubt that he 
too was an eye-witness. Luke is the 'dear physician' of whom Paul talks: information 
on him is very precise. John is the Apostle who was always near to Jesus, son of 
Zebedee, fisherman on the Sea of Galilee. 

Modern studies on the beginnings of Christianity show that this way of presenting 
things hardly corresponds to reality. We shall see who the authors of the Gospels 
really were. As far as the decades following Jesus's mission are concerned, it must be 
understood that events did not at all happen in the way they have been said to have 
taken place and that Peter's arrival in Rome in no way laid the foundations for the 
Church. On the contrary, from the time Jesus left earth to the second half of the 
Second century, there was a struggle between two factions. One was what one might 
call Pauline Christianity and the other Judeo-Christianity. It was only very slowly that 
the first supplanted the second, and Pauline Christianity triumphed over Judeo- 

A large number of very recent works are based on contemporary discoveries about 
Christianity. Among them we find Cardinal Danielou's name. In December 1967 he 
published an article in the review Studies (Etudes) entitled. 'A New Representation of 
the Origins of Christianity : Judeo-Christianity'. (Une vision nouvelle des origines 
chretiennes, le judeo-christianisme). Here he reviews past works, retraces its history 
and enables us to place the appearance of the Gospels in quite a different context from 
the one that emerges on reading accounts intended for mass publication. What follows 
is a condensed version of the essential points made in his article, including many 
quotations from it. 

After Jesus's departure, the "little group of Apostles" formed a "Jewish sect that 
remained faithful to the form of worship practised in the Temple". However, when the 
observances of converts from paganism were added to them, a 'special system' was 
offered to them, as it were: the Council of Jerusalem in 49 A.D. exempted them from 

circumcision and Jewish observances; "many Judeo-Christians rejected this 
concession". This group was quite separate from Paul's. What is more, Paul and the 
Judeo-Christians were in conflict over the question of pagans who had turned to 
Christianity, (the incident of Antioch, 49 A.D.). "For Paul, the circumcision, Sabbath, 
and form of worship practised in the Temple were henceforth old fashioned, even for 
the Jews. Christianity was to free itself from its political-cum-religious adherence to 
Judaism and open itself to the Gentiles." 

For those Judeo-Christians who remained 'loyal Jews,' Paul was a traitor. Judeo- 
Christian documents call him an 'enemy', accuse him of 'tactical double-dealing', . . . 
'"Until 70 A.D., Judeo-Christianity represents the majority of the Church" and "Paul 
remains an isolated case". The head of the community at that time was James, a 
relation of Jesus. With him were Peter (at the beginning) and John. "James may be 
considered to represent the Judeo-Christian camp, which deliberately clung to 
Judaism as opposed to Pauline Christianity." Jesus's family has a very important place 
in the Judeo-Christian Church of Jerusalem. "James's successor was Simeon, son of 
Cleopas, a cousin of the Lord". 

Cardinal Danielou here quotes Judeo-Christian writings which express the views on 
Jesus of this community which initially formed around the apostles: the Gospel of the 
Hebrews (coming from a Judeo-Christian community in Egypt), the writings of 
Clement: Homilies and Recognitions, 'Hypotyposeis', the Second Apocalypse of 
James, the Gospel of Thomas. [22] "It is to the Judeo-Christians that one must ascribe 
the oldest writings of Christian literature." Cardinal Danielou mentions them in detail. 

"It was not just in Jerusalem and Palestine that Judeo-Christianity predominated 
during the first hundred years of the Church. The Judeo-Christian mission seems 
everywhere to have developed before the Pauline mission. This is certainly the 
explanation of the fact that the letters of Paul allude to a conflict." They were the 
same adversaries he was to meet everywhere: in Galatia, Corinth, Colossae, Rome 
and Antioch. 

The Syro-Palestinian coast from Gaza to Antioch was Judeo-Christian '"as witnessed 
by the Acts of the Apostles and Clementine writings". In Asia Minor, the existence of 
Judeo-Christians is indicated in Paul's letters to the Galatians and Colossians. Papias's 
writings give us information about Judeo-Christianity in Phrygia. In Greece, Paul's 
first letter to the Corinthians mentions Judeo-Christians, especially at Apollos. 
According to Clement's letter and the Shepherd of Hermas, Rome was an 'important 
centre'. For Suetonius and Tacitus, the Christians represented a Jewish sect. Cardinal 
Danielou thinks that the first evangelization in Africa was Judeo-Christian. The 
Gospel of the Hebrews and the writings of Clement of Alexandria link up with this. 

It is essential to know these facts to understand the struggle between communities that 
formed the background against which the Gospels were written. The texts that we 
have today, after many adaptations from the sources, began to appear around 70 A.D., 
the time when the two rival communities were engaged in a fierce struggle, with the 
Judeo-Christians still retaining the upper hand. With the Jewish war and the fall of 
Jerusalem in 70 A.D. the situation was to be reversed. This is how Cardinal Danielou 
explains the decline: 

"After the Jews had been discredited in the Empire, the Christians tended to detach 
themselves from them. The Hellenistic peoples of Christian persuasion then gained 
the upper hand. Paul won a posthumous victory. Christianity separated itself 
politically and sociologically from Judaism; it became the third people. All the same, 
until the Jewish revolt in 140 A.D., Judeo-Christianity continued to predominate 

From 70 A.D. to a period sometime before 110 A.D. the Gospels of Mark, Matthew, 
Luke and John were produced. They do not constitute the first written Christian 
documents: the letters of Paul date from well before them. According to O. Culmann, 
Paul probably wrote his letter to the Thessalonians in 50 A.D. He had probably 
disappeared several years prior to the completion of Mark's Gospel. 

Paul is the most controversial figure in Christianity. He was considered to be a traitor 
to Jesus's thought by the latter's family and by the apostles who had stayed in 
Jerusalem in the circle around James. Paul created Christianity at the expense of those 
whom Jesus had gathered around him to spread his teachings. He had not known 
Jesus during his lifetime and he proved the legitimacy of his mission by declaring that 
Jesus, raised from the dead, had appeared to him on the road to Damascus. It is quite 
reasonable to ask what Christianity might have been without Paul and one could no 
doubt construct all sorts of hypotheses on this subject. As far as the Gospels are 
concerned however, it is almost certain that if this atmosphere of struggle between 
communities had not existed, we would not have had the writings we possess today. 
They appeared at a time of fierce struggle between the two communities. These 
'combat writings', as Father Kannengiesser calls them, emerged from the multitude of 
writings on Jesus. These occurred at the time when Paul's style of Christianity won 
through definitively, and created its own collection of official texts. These texts 
constituted the 'Canon' which condemned and excluded as unorthodox any other 
documents that were not suited to the line adopted by the Church. 

The Judeo-Christians have now disappeared as a community with any influence, but 
one still hears people talking about them under the general term of 'Judai'stic'. This is 
how Cardinal Danielou describes their disappearance: 

"When they were cut off -from the Great Church, that gradually freed itself from its 
Jewish attachments, they petered out very quickly in the West. In the East however it 
is possible to find traces of them in the Third and Fourth Centuries A.D., especially in 
Palestine, Arabia, Transjordania, Syria and Mesopotamia. Others joined in the 
orthodoxy of the Great Church, at the same time preserving traces of Semitic culture; 
some of these still persist in the Churches of Ethiopia and Chaldea". 

The Four Gospels. Sources and History. 

In the writings that come from the early stages of Christianity, the Gospels are not 
mentioned until long after the works of Paul. It was not until the middle of the Second 
century A.D., after 140 A.D. to be precise, that accounts began to appear concerning a 
collection of Evangelic writings, In spite of this, "from the beginning of the Second 
century A.D., many Christian authors clearly intimate that they knew a. great many of 
Paul's letters." These observations are set out in the Introduction to the Ecumenical 
Translation of the Bible, New Testament (Introduction a la Traduction oecumenique 
de la Bible, Nouveau Testament) edited 1972[23]. They are worth mentioning from 
the outset, and it is useful to point out here that the work referred to is the result of a 
collective effort which brought together more than one hundred Catholic and 
Protestant specialists. 

The Gospels, later to become official, i.e. canonic, did not become known until fairly 
late, even though they were completed at the beginning of the Second century A.D. 
According to the Ecumenical Translation, stories belonging to them began to be 
quoted around the middle of the Second century A.D. Nevertheless, "it is nearly 
always difficult to decide whether the quotations come from written texts that the 
authors had next to them or if the latter were content to evoke the memory of 
fragments of the oral tradition." 

"Before 140 A.D." we read in the commentaries this translation of the Bible contains, 
"there was, in any case, no account by which one might have recognised a collection 
of evangelic writings". This statement is the opposite of what A. Tricot writes (1960) 
in the commentary to his translation of the New Testament: "Very early on, from the 
beginning of the Second century A.D., it became a habit to say "Gospel' meaning the 
books that Saint Justin around 150 A.D. had also called "The Memoirs of the 
Apostles'." Unfortunately, assertions of this kind are sufficiently common for the 
public to have ideas on the date of the Gospels which are mistaken. 

The Gospels did not form a complete whole 'very early on'; it did not happen until 
more than a century after the end of Jesus's mission. The Ecumenical Translation of 
the Bible estimates the date the four Gospels acquired the status of canonic literature 
at around 170 A.D. 

Justin's statement which calls the authors Apostles' is not acceptable either, as we 
shall see. 

As far as the date the Gospels were written is concerned, A. Tricot states that 
Matthew's, Mark's and Luke's Gospels were written before 70 A.D.: but this is not 
acceptable, except perhaps for Mark. Following many others, this commentator goes 
out of his way to present the authors of the Gospels as the apostles or the companions 
of Jesus. For this reason he suggests dates of writing that place them very near to the 
time Jesus lived. As for John, whom A. Tricot has us believe lived until roughly 100 
A.D., Christians have always been used to seeing him depicted as being very near to 
Jesus on ceremonial occasions. It is very difficult however to assert that he is the 
author of the Gospel that bears his name. For A. Tricot, as for other commentators, 

the Apostle John (like Matthew) was the officially qualified witness of the facts he 
recounts, although the majority of critics do not support the hypothesis which says he 
wrote the fourth Gospel. 

If however the four Gospels in question cannot reasonably be regarded as the 
'Memoirs' of the apostles or companions of Jesus, where do they come from? 

24. Pub. Presses Universitaires de France, Paris, 1967 

Culmann, in his book The New Testament (Le Nouveau 
Testament) [24], says of this that the evangelists were only the 
"spokesmen of the early Christian community which wrote 
down the oral tradition. For thirty or forty years, the Gospel had 
existed as an almost exclusively oral tradition: the latter only 
transmitted sayings and isolated narratives. The evangelists strung 
them together, each in his own way according to his own character and 
theological preoccupations. They linked up the narrations and sayings 
handed down by the prevailing tradition. The grouping of Jesus's 
sayings and likewise the sequence of narratives is made by the use of 
fairly vague linking phrases such as 'after this', 'when he had' etc. In 
other words, the 'framework' of the Synoptic Gospels [25] is of a purely 
literary order and is not based on history." 

The same author continues as follows: 

"It must be noted that the needs of preaching, worship and teaching, 
more than biographical considerations, were what guided the early 
community when it wrote down the tradition of the life of Jesus. The 
apostles illustrated the truth of the faith they were preaching by 
describing the events in the life of Jesus. Their sermons are what 
caused the descriptions to be written down. The sayings of Jesus were 
transmitted, in particular, in the teaching of the catechism of the early 

This is exactly how the commentators of the Ecumenical Translation of the Bible 
(Traduction oecumenique de la Bible) describe the writing of the Gospels: the 
formation of an oral tradition influenced by the preachings of Jesus's disciples and 
other preachers; the preservation by preaching of this material, which is in actual fact 
found in the Gospels, by preaching, liturgy, and teaching of the faithful; the slender 
possibility of a concrete form given by writings to certain confessions of faith, sayings 
of Jesus, descriptions of the Passion for example; the fact that the evangelists resort to 
various written forms as well as data contained in the oral tradition. They resort to 
these to produce texts which "are suitable for various circles, which meet the needs of 
the Church, explain observations on the Scriptures, correct errors and even, on 
occasion, answer adversaries' objections. Thus the evangelists, each according to his 
own outlook, have collected and recorded in writing the material given to them by the 
oral tradition". 

This position has been collectively adopted by more than one hundred experts in the 
exegesis of the New Testament, both Catholic and Protestant. It diverges widely from 

the line established by the Second Vatican Council in its dogmatic constitution on the 
Revelation drawn up between 1962 and 1965. This conciliar document has already 
been referred to once above, when talking of the Old Testament. The Council was 
able to declare of the latter that the books which compose it "contain material which is 
imperfect and obsolete", but it has not expressed the same reservations about the 
Gospels. On the contrary, as we read in the following. 

"Nobody can overlook the fact that, among all the Scriptures, even those of the New 
Testament, the Gospels have a well-deserved position of superiority. This is by virtue 
of the fact that they represent the most pre-eminent witness to the life and teachings of 
the Incarnate Word, Our Saviour. At all times and in all places the Church has 
maintained and still maintains the apostolic origin of the four Gospels. What the 
apostles actually preached on Christ's orders, both they and the men in their following 
subsequently transmitted, with the divine inspiration of the Spirit, in writings which 
are the foundation of the faith, i.e. the fourfold Gospel according to Matthew, Mark, 
Luke and John." 

"Our Holy Mother, the Church, has firmly maintained and still maintains with the 
greatest constancy, that these four Gospels, which it unhesitatingly confirms are 
historically authentic, faithfully transmit what Jesus, Son Of God, actually did and 
taught during his life among men for their eternal salvation until the day when He was 
taken up into the heavens. . . . The sacred authors therefore composed the four 
Gospels in such a way as to always give us true and frank information on the life of 

This is an unambiguous affirmation of the fidelity with which the Gospels transmit 
the acts and sayings of Jesus. 

There is hardly any compatibility between the Council's affirmation and what the 
authors quoted above claim. In particular the following: 

The Gospels "are not to be taken literally" they are "writings suited to an occasion" 
or "combat writings". Their authors "are writing down the traditions of their own 
community concerning Jesus". (Father Kannengiesser). 

The Gospels are texts which "are suitable for various circles, meet the needs of the 
Church, explain observations on the Scriptures, correct errors and even, on occasion, 
answer adversaries' objections. Thus, the evangelists, each according to his own 
outlook, have collected and recorded in writing the material given to them by the oral 
tradition". {Ecumenical Translation of the Bible). 

It is quite clear that we are here faced with contradictory statements: the declaration of 
the Council on the one hand, and more recently adopted attitudes on the other. 
According to the declaration of the Second Vatican Council, a faithful account of the 
actions and words of Jesus is to be found in the Gospels; but it is impossible to 
reconcile this with the existence in the text of contradictions, improbabilities, things 
which are materially impossible or statements which run contrary to firmly 
established reality. 

If, on the other hand, one chooses to regard the Gospels as expressing the personal 
point of view of those who collected the oral traditions that belonged to various 
communities, or as writings suited to an occasion or combat- writings, it does not 
come as a surprise to find faults in the Gospels. All these faults are the sign that they 
were written by men in circumstances such as these. The writers may have been quite 
sincere, even though they relate facts without doubting their inaccuracy. They provide 
us with descriptions which contradict other authors' narrations, or are influenced by 
reasons of religious rivalry between communities. They therefore present stories 
about the life of Jesus from a completely different angle than their adversaries. 

It has already been shown how the historical context is in harmony with the second 
approach to the Gospels. The data we have on the texts themselves definitively 
confirms it. 


Matthew's is the first of the four Gospels as they appear in the New Testament. This 
position is perfectly justified by the fact that it is a prolongation, as it were, of the Old 
Testament. It was written to show that "Jesus fulfilled the history of Israel", as the 
commentators of the Ecumenical Translation of the Bible note and on which we shall 
be drawing heavily. To do BO, Matthew constantly refers to quotations from the Old 
Testament which show how Jesus acted as if he were the Messiah the Jews were 

This Gospel begins with a genealogy of Jesus[26]. Matthew traces it back to Abraham 
via David. We shall presently see the fault in the text that most commentators silently 
ignore. Matthew's obvious intention was nevertheless to indicate the general tenor of 
his work straight away by establishing this line of descendants. The author continues 
the same line of thought by constantly bringing to the forefront Jesus's attitude toward 
Jewish law, the main principles of which (praying, fasting, and dispensing charity) are 
summarized here. 

Jesus addresses His teachings first and foremost to His own people. This is how He 
speaks to the twelve Apostles "go nowhere among the Gentiles, and enter no town of 
the Samaritans[27] but go rather to the lost sheep of the house of Israel." (Matthew 
10, 5-6). "I was sent only to the lost sheep of the house of Israel". (Matthew 15, 24). 
At the end of his Gospel, in second place, Matthew extends the apostolic mission of 
Jesus's first disciples to all nations. He makes Jesus give the following order. "Go 
therefore and make disciples of all nations" (Matthew 28, 19), but the primary 
destination must be the 'house of Israel'. A. 

Tricot says of this Gospel, "Beneath its Greek garb, the flesh and bones of this book 
are Jewish, and so is its spirit; it has a Jewish feel and bears its distinctive signs". 

On the basis of these observations alone, the origins of Matthew's Gospel may be 
placed in the tradition of a Judeo-Christian community. According to O. Culmann, 
this community "was trying to break away from Judaism while at the same time 
preserving the continuity of the Old Testament. The main preoccupations and the 
general tenor of this Gospel point towards a strained situation." 

There are also political factors to be found in the text. The Roman occupation of 
Palestine naturally heightened the desire of this country to see itself liberated. They 
prayed for God to intervene in favour of the people He had chosen among all others, 
and as their omnipotent sovereign who could give direct support to the affairs of men, 
as He had already done many times in the course of history. 

What sort of person was Matthew? Let us say straight away that he is no longer 
acknowledged to be one of Jesus's companions. A. Tricot nevertheless presents him as 
such in his commentary to the translation of the New Testament, 1960: "Matthew 
alias, Levi, was a customs officer employed at the tollgate or customs house at 
Capharnaum when Jesus called him to be one of His disciples." This is the opinion of 
the Fathers of the Church, Origen, Jerome and Epiphanes. This opinion is no longer 
held today. One point which is uncontested is that the author is writing "for people 
who speak Greek, but nevertheless know Jewish customs and the Aramaic language." 

It would seem that for the commentators of the Ecumenical Translation, the origins of 
this Gospel are as follows: 

"It is normally considered to have been written in Syria, perhaps at Antioch (. . .), or 
in Phoenicia, because a great many Jews lived in these countries. [28] (. . .) we have 
indications of a polemic against the orthodox Judaism of the Synagogue and the 
Pharasees such as was manifested at the synagogal assembly at Jamina circa 80 A.D." 
In such conditions, there are many authors who date the first of the Gospels at about 
80-90 A.D., perhaps also a little earlier, it is not possible to be absolutely definite 
about this . . . since we do not know the author's exact name, we must be satisfied 
with a few outlines traced in the Gospel itself, the author can be recognized by his 
profession. He is well-versed in Jewish writings and traditions. He knows, respects, 
but vigorously challenges the religious leaders of his people. He is a past master in the 
art of teaching and making Jesus understandable to his listeners. He always insists on 
the practical consequences of his teachings. He would fit fairly well the description of 
an educated Jew turned Christian; a householder "who brings out of his treasure what 
is new and what is old" as Matthew says (13,52). This is a long way from the civil 
servant at Capharnaum, whom Mark and Luke call Levi, and who had become one of 
the twelve Apostles . . . 

Everyone agrees in thinking that Matthew wrote his Gospel using the same sources as 
Mark and Luke. His narration is, as we shall see, different on several essential points. 
In spite of this, Matthew borrowed heavily from Mark's Gospel although the latter 
was not one of Jesus's disciples (O. Culmann). 

Matthew takes very serious liberties with the text. We shall see this when we discuss 
the Old Testament in relation to the genealogy of Jesus which is placed at the 
beginning of his Gospel. 

He inserts into his book descriptions which are quite literally incredible. This is the 
adjective used in the work mentioned above by Father Kannengiesser referring to an 
episode in the Resurrection, the episode of the guard. He points out the improbability 
of the story referring to military guards at the tomb, "these Gentile soldiers" who 
"report, not to their hierarchical superiors, but to the high priests who pay them to tell 
lies". He adds however: "One must not laugh at him because Matthew's intention was 

extremely serious. In his own way he incorporates ancient data from the oral tradition 
into his written work. The scenario is nevertheless worthy of Jesus Christ 
Superstar. [29] " 

Let us not forget that this opinion on Matthew comes from an eminent theologian 
teaching at the Catholic Institute of Paris (Institut Catholique de Paris). 

Matthew relates in his narration the events accompanying the death of Jesus. They are 
another example of his imagination. 

"And behold, the curtain of the temple was torn in two, from top to bottom; and the 
earth shook, and the rocks were split; the tombs also were opened, and many bodies 
of the saints who had fallen asleep were raised, and coming out of tombs after his 
resurrection they went into the holy city and appeared to many." 

This passage from Matthew (27, 51-53) has no corresponding passage in the other 
Gospels. It is difficult to see how the bodies of the saints in question could have raised 
from the dead at the time ofJesus's death (according to the Gospels it was on the eve 
of the Sabbath) and only emerge from their tombs after his resurrection (according to 
the same sources on the day after the Sabbath). 

The most notable improbability is perhaps to be found in Matthew. It is the most 
difficult to rationalize of all that the Gospel authors claim Jesus said. He relates in 
chapter 12, 38-40 the episode concerning Jonah's sign: 

Jesus was among the scribes and pharisees who addressed him in the following terms: 

"Teacher, we wish to see a sign from you. But he answered them, "An evil and 
adulterous generation seeks for a sign; but no sign shall be given to it except the sign 
of the prophet Jonah. For as Jonah was three days and three nights in the belly of the 
whale, so will the Son of Man be three days and three nights in the heart of the earth." 

Jesus therefore proclaims that he will stay in the earth three days and three nights. So 
Matthew, along with Luke and Mark, place the death and burial of Jesus on the eve of 
the Sabbath. This, of course, makes the time spent in the earth three days (treis 
emeras in the Greek text), but this period can only include two and not three nights 
(treis nuktas in the Greek text[30]). 

Gospel commentators frequently ignore this episode. Father Roguet nevertheless 
points out this improbability when he notes that Jesus "only stayed in the tomb" three 
days (one of them complete) and two nights. He adds however that "it is a set 
expression and really means three days". It is disturbing to see commentators reduced 
to using arguments that do not contain any positive meaning. It would be much more 
satisfying intellectually to say that a gross error such as this was the result of a scribe's 

Apart from these improbabilities, what mostly distinguishes Matthew's Gospel is that 
it is the work of a Judeo-Christian community in the process of breaking away from 
Judaism while remaining in line with the Old Testament. From the point of view of 
Judeo-Christian history it is very important. 


This is the shortest of the four Gospels. It is also the oldest, but in spite of this it is not 
a book written by an apostle. At best it was written by an apostle's disciple. 

O. Culmann has written that he does not consider Mark to be a disciple of Jesus. The 
author nevertheless points out, to those who have misgivings about the ascription of 
this Gospel to the Apostle Mark, that "Matthew and Luke would not have used this 
Gospel in the way they did had they not known that it was indeed based on the 
teachings of an apostle". This argument is in no way decisive. O. Culmann backs up 
the reservations he expresses by saying that he frequently quotes from the New 
Testament the sayings of a certain 'John nicknamed Mark'. These quotations, do not 
however mention the name of a Gospel author, and the text of Mark itself does not 
name any author. 

The paucity of information on this point has led commentators to dwell on details that 
seem rather extravagant: using the pretext, for example, that Mark was the only 
evangelist to relate in his description of the Passion the story of the young man who 
had nothing but a linen cloth about his body and, when seized, left the linen cloth and 
ran away naked 

(Mark 14, 51-52), they conclude that the young man must have been Mark, "the 
faithful disciple who tried to follow the teacher" (Ecumenical Translation). Other 
commentators see in this "personal memory a sign of authenticity, an anonymous 
signature", which "proves that he was an eyewitness" (O. Culmann). 

O. Culmann considers that "many turns of phrase corroborate the hypothesis that the 
author was of Jewish origin," but the presence of Latin expressions might suggest that 
he had written his Gospel in Rome. "He addresses himself moreover to Christians not 
living in Palestine and is careful to explain the Aramic expressions he uses." 

Tradition has indeed tended to see Mark as Peter's companion in Rome. It is founded 
on the final section of Peter's first letter (always supposing that he was indeed the 
author) . Peter wrote in his letter. "The community which is at Babylon, which is 
likewise chosen, sends you greetings; and so does my son Mark." "By Babylon, what 
is probably meant is Rome" we read in the commentary to the Ecumenical 
Translation. From this, the commentators then imagine themselves authorized to 
conclude that Mark, who was supposed to have been with Peter in Rome, was the 
Evangelist . . .One wonders whether it was not the same line of reasoning that led 
Papias, Bishop of Hierapolis in circa 150 A.D., to ascribe this Gospel to Mark as 
'Peter's interpreter' and the possible collaborator of Paul. 

Seen from this point of view, the composition of Mark's Gospel could be placed after 
Peter's death, i.e. at between 65 and 70 A.D. for the Ecumenical Translation and circa 
70 A.D. for O. Culmann. 

The text itself unquestionably reveals a major flaw, it is written with a total disregard 
to chronology. Mark therefore places, at the beginning of his narration (1, 16-20), the 
episode of the four fishermen whom Jesus leads to follow him by simply saying "I 

will make you become fishers of men", though they do not even know Him. The 
evangelist shows, among other things, a complete lack of plausibility. 

As Father Roguet has said, Mark is 'a clumsy writer', 'the weakest of all the 
evangelists'; he hardly knows how to write a narrative. The commentator reinforces 
his observation by quoting a passage about how the twelve Apostles were selected. 

Here is the literal translation: 

"And he went up into the hills, and called to him those whom he desired; and they 
came to him. And he made that the twelve were to be with him, and to be sent out to 
preach and have authority to cast out demons; and he made the twelve and imposed 
the name Simon on Peter" (Mark, 3, 13-16). 

He contradicts Matthew and Luke, as has already been noted above, with regard to the 
sign of Jonah. On the subject of signs given by Jesus to men in the course of His 
mission Mark (8, 11-13) describes an episode that is hardly credible: 

"The Pharisees came and began to argue with him, seeking from him a sign from 
heaven, to test him. And he sighed deeply in his spirit, and said, 'Why does this 
generation seek a sign? Truly, I say to you, no sign shall be given to this generation.' 
And he left them, and getting into the boat again he departed to the other side." 

There can be no doubt that this is an affirmation coming from Jesus Himself about his 
intention not to commit any act which might appear supernatural. Therefore the 
commentators of the Ecumenical Translation, who are surprised that Luke says Jesus 
will only give one sign (the sign of Jonah; see Matthew's Gospel) , consider it 
'paradoxical' that Mark should say "no sign shall be given to this generation" seeing, 
as they note, the "miracles that Jesus himself gives as a sign" (Luke 7,22 and 11,20). 

Mark's Gospel as a whole is officially recognised as being canonic. All the same, the 
final section of Mark's Gospel (16,1920) is considered by modem authors to have 
been tacked on to the basic work: the Ecumenical Translation is quite explicit about 

This final section is not contained in the two oldest complete manuscripts of the 
Gospels, the Codex Vaticanus and the Codex Sinaiticus that date from the Fourth 
century A.D. O. Culmann notes on this subject that: "More recent Greek manuscripts 
and certain versions at this point added a conclusion on appearances which is not 
drawn from Mark but from the other Gospels." In fact, the versions of this added 
ending are very numerous. In the texts there are long and short versions (both are 
reproduced in the Bible, Revised Standard Version, 1952). Sometimes the long 
version has some additional material. 

Father Kannengiesser makes the following comments on the ending. "The last verses 
must have been surpressed when his work was officially received (or the popular 
version of it) in the community that guaranteed its validity. Neither Matthew, Luke or 
a fortiori John saw the missing section. Nevertheless, the gap was unacceptable. A 
long time afterwards, when the writings of Matthew, Luke and John, all of them 
similar, had been in circulation, a worthy ending to Mark was composed. Its elements 

were taken from sources throughout the other Gospels. It would be easy to recognise 
the pieces of the puzzle by enumerating Mark (16,9-20). One would gain a more 
concrete idea of the free way in which the literary genre of the evangelic narration 
was handled until the beginnings of the Second century A.D." 

What a blunt admission is provided for us here, in the thoughts of a great theologian, 
that human manipulation exists in the texts of the Scriptures! 


For O. Culmann, Luke is a 'chronicler', and for Father Kannengiesser he is a 'true 
novelist'. In his prologue to Theophilus, Luke warns us that he, in his turn, following 
on from others who have written accounts concerning Jesus, is going to write a 
narrative of the same facts using the accounts and information of eyewitnesses- 
implying that he himself is not one-including information from the apostles' 
preachings. It is therefore to be a methodical piece of work which he introduces in the 
following terms: 

"Inasmuch as many have undertaken to compile a narrative of the things which have 
been accomplished among us, just as they were delivered to us by those who from the 
beginning were eyewitnesses and ministers of the word, it seemed good to me also, 
having informed myself about all things from their beginnings, to write an orderly 
account for you, most excellent Theophilus, that you may know the truth concerning 
things of which you have been informed." 

From the very first line one can see all that separates Luke from the 'scribbler' Mark to 
whose work we have just referred. Luke's Gospel is incontestably a literary work 
written in classical Greek free from any barbarisms. 

Luke was a cultivated Gentile convert to Christianity. His attitude towards the Jews is 
immediately apparent. As O. Culmann points out, Luke leaves out Mark's most Judaic 
verses and highlights the Jews' incredulity at Jesus's words, throwing into relief his 
good relations with the Samaritans, whom the Jews detested. Matthew, on the other 
hand, has Jesus ask the apostles to flee from them. This is just one of many striking 
examples of the fact that the evangelists make Jesus say whatever suits their own 
personal outlook. They probably do so with sincere conviction. They give us the 
version of Jesus's words that is adapted to the point of view of their own community. 
How can one deny in the face of such evidence that the Gospels are 'combat writings' 
or 'writings suited to an occasion', as has been mentioned already? The comparison 
between the general tone of Luke's Gospel and Matthew's is in this respect a good 

Who was Luke? An attempt has been made to identify him with the physician of the 
same name referred to by Paul in several of his letters. The Ecumenical Translation 
notes that "several commentators have found the medical occupation of the author of 
this Gospel confirmed by the precision with which he describes the sick". This 
assessment is in fact exaggerated out of all proportion. Luke does not properly 
speaking 'describe' things of this kind; "the vocabulary he uses is that of a cultivated 

man of his time". There was a Luke who was Paul's travelling companion, but was he 
the same person? O. Culmann thinks he was. 

The date of Luke's Gospel can be estimated according to several factors: Luke used 
Mark's and Matthew's Gospels. From what we read in the Ecumenical Translation, it 
seems that he witnessed the siege and destruction of Jerusalem by Titus's armies in 70 
A.D. The Gospel probably dates from after this time. Present-day critics situate the 
time it was written at .circa 80-90 A.D., but several place it at an even earlier date. 

The various narrations in Luke show important differences when compared to his 
predecessors. An outline of this has already been given. The Ecumenical Translation 
indicates them on pages 181 et sec. O. Culmann, in his book, The New Testament (Le 
Nouveau Testament) page 18, cites descriptions in Luke's Gospel that are not to be 
found anywhere else. And they are not about minor points of detail. 

The descriptions of Jesus's childhood are unique to Luke's Gospel. Matthew describes 
Jesus's childhood differently from Luke, and Mark does not mention it at all. 

Matthew and Luke both provide different genealogies of Jesus: the contradictions are 
so large and the improbabilities so great, from a scientific point of view, that a special 
chapter of this book has been devoted to the subject. It is possible to explain why 
Matthew, who was addressing himself to Jews, should begin the genealogy at 
Abraham, and include David in it, and that Luke, as a converted Gentile, should want 
to go back even farther. We shall see however that the two genealogies contradict 
each other from David onwards. 

Jesus's mission is described differently on many points by Luke, Matthew and Mark. 

An event of such great importance to Christians as the institution of the Eucharist 
gives rise to variations between Luke and the other two evangelists. [31] Father 
Roguet notes in his book Initiation to the Gospel (Initiation a l'Evangile) page 75, that 
the words used to institute the Eucharist are reported by Luke (22,19-24) in a form 
very different from the wording in Matthew (26,26-29) and in Mark (14,22-24) which 
is almost identical. 

"On the contrary" he writes, "the wording transmitted by Luke is very similar to that 
evoked by Saint Paul" (First Letter to the Corinthians, 1 1,23-25) . 

As we have seen, in his Gospel, Luke expresses ideas on the subject of Jesus's 
Ascension which contradict what he says in the Acts of the Apostles. He is recognized 
as their author and they form an integral part of the New Testament. In his Gospel he 
situates the Ascension on Easter Day, and in the Acts forty days later. We already 
know to what strange commentaries this contradiction has led Christian experts in 

Commentators wishing to be objective, such as those of the Ecumenical Translation 
of the Bible, have been obliged to recognise as a general rule the fact that for Luke 
"the main preoccupation was not to write facts corresponding to material accuracy". 
When Father Kannengiesser compares the descriptions in the Acts of the Apostles 
written by Luke himself with the description of similar facts on Jesus raised from the 

dead by Paul, he pronounces the following opinion on Luke: "Luke is the most 
sensitive and literary of the four evangelists, he has all the qualities of a true novelist". 


John's Gospel is radically different from the three others; to such an extent indeed that 
Father Roguet in his book Initiation to the Gospel (Initiation a l'Evangile), having 
commented on the other three, immediately evokes a startling image for the fourth. 
He calls it , different world'. It is indeed a unique book; different in the arrangement 
and choice of subject, description and speech; different in its style, geography, 
chronology; there are even differences in theological outlook (O. Culmann). Jesus's 
words are therefore differently recorded by John from the other evangelists: Father 
Roguet notes on this that whereas the synoptics record Jesus's words in a style that is 
"striking, much nearer to the oral style", in John all is meditation; to such an extent 
indeed that "one sometimes wonders if Jesus is still speaking or whether His ideas 
have not imperceptibly been extended by the Evangelist's own thoughts". 

Who was the author? This is a highly debated question and extremely varying 
opinions have been expressed on this subject. 

A. Tricot and Father Roguet belong to a camp that does not have the slightest 
misgivings: John's Gospel is the work of an eyewitness, its author is John, son of 
Zebedee and brother of James. Many details are known about this apostle and are set 
out in works for mass publication. Popular iconography puts him near Jesus, as in the 
Last Supper prior to the Passion. Who could imagine that John's Gospel was not the 
work of John the Apostle whose figure is so familiar? 

The fact that the fourth Gospel was written so late is not a serious argument against 
this opinion. The definitive version was probably written around the end of the First 
century A.D. To situate the time it was written at sixty years after Jesus would be in 
keeping with an apostle who was very young at the time of Jesus and who lived to be 
almost a hundred. 

Father Kannengiesser, in his study on the Resurrection, arrives at the conclusion that 
none of the New Testament authors, save Paul, can claim to have been eyewitnesses 
to Jesus's Resurrection. John nevertheless related the appearance to a number of the 
assembled apostles, of which he was probably a member, in the absence of Thomas 
(20,19-24), then eight days later to the full group of apostles (20,25-29). 

O. Culmann in his work The New Testament does not subscribe to this view. 

The Ecumenical Translation of the Bible states that the majority of critics do not 
accept the hypothesis that the Gospel was written by John, although this possibility 
cannot be entirely ruled out. Everything points however towards the fact that the text 
we know today had several authors: "It is probable that the Gospel as it stands today 
was put into circulation by the author's disciples who added chapter 21 and very likely 
several annotations (i.e. 4,2 and perhaps 4,1; 4,44; 7,37b; 11,2; 19,35). With regard to 
the story of the adulterous woman (7,53-8,1 1), everyone agrees that it is a fragment of 
unknown origin inserted later (but nevertheless belonging to canonic Scripture)". 

Passage 19,35 appears as a 'signature' of an 'eyewitness' (O. Culmann), the only 
explicit signature in the whole of John's Gospel; but commentators believe that it was 
probably added later. 

O. Culmann thinks that latter additions are obvious in this Gospel; such as chapter 21 
which is probably the work of a "disciple who may well have made slight alterations 
to the main body of the Gospel". 

It is not necessary to mention all the hypotheses suggested by experts in exegesis. The 
remarks recorded here made by the most eminent Christian writers on the questions of 
the authorship of the fourth Gospel are sufficient to show the extent of the confusion 
reigning on the subject of its authorship. 

The historical value of John's stories has been contested to a great extent. The 
discrepancy between them and the other three Gospels is quite blatant. O. Culman 
offers an explanation for this; he sees in John a different theological point of view 
from the other evangelists. This aim "directs the choice of stories from the Logia[32] 
recorded, as well as the way in which they are reproduced . . . Thus the author often 
prolongs the lines and makes the historical Jesus say what the Holy Spirit Itself 
revealed to Him". This, for the exegete in question, is the reason for the discrepancies. 

It is of course quite conceivable that John, who was writing after the other evangelists, 
should have chosen certain stories suitable for illustrating his own theories. One 
should not be surprised by the fact that certain descriptions contained in the other 
Gospels are missing in John. The Ecumenical Translation picks out a certain number 
of such instances (page 282). Certain gaps hardly seem credible however, like the fact 
that the Institution of the Eucharist is not described. It is unthinkable that an episode 
so basic to Christianity, one indeed that was to be the mainstay of its liturgy, i.e. the 
mass, should not be mentioned by John, the most pre-eminently meditative evangelist. 
The fact is, he limits himself, in the narrative of the supper prior to the Passion, to 
simply describing the washing of the disciples' feet, the prediction of Judas's betrayal 
and Peter's denial. 

In contrast to this, there are stories which are unique to John and not present in the 
other three. The Ecumenical Translation mentions these (page 283). Here again, one 
could infer that the three authors did not see the importance in these episodes that 
John saw in them. It is difficult however not to be taken aback when one finds in John 
a description of the appearance of Jesus raised from the dead to his disciples beside 
the Sea of Tiberias (John 21,1-14). The description is nothing less than the 
reproduction (with numerous added details) of the miracle catch of fish which Luke 
(5,1-1 1) presents as an episode that occurred during Jesus's life. In his description 
Luke alludes to the presence of the Apostle John who, as tradition has it, was the 
evangelist, Since this description in John's Gospel forms part of chapter 21, agreed to 
be a later addition, one can easily imagine that the reference to John's name in Luke 
could have led to its artificial inclusion in the fourth Gospel. The necessity of 
transforming a description from Jesus's life to a posthumous description in no way 
prevented the evangelical text from being manipulated. 

Another important point on which John's Gospel differs from the other three is in the 
duration of Jesus's mission. Mark, Matthew and Luke place it over a period of one 

year. John spreads it over two years. O. Culmann notes this fact. On this subject the 
Ecumenical Translation expresses the following . 

"The synoptics describe a long period in Galilee followed by a march that was more 
or less prolonged towards Judea, and finally a brief stay in Jerusalem. John, on the 
other hand, describes frequent journeys from one area to another and mentions a long 
stay in Judea, especially in Jerusalem (1,19-51; 2,13-3,36; 5,1-47; 14,20-31). He 
mentions several Passover celebrations (2,13; 5,1; 6,4; 11,55) and thus suggests a 
ministry that lasted more than two years". 

Which one of them should one believe-Mark, Matthew, Luke or John? 


The general outline that has been given here of the Gospels and which emerges from a 
critical examination of the texts tends to make one think of a literature which is 
"disjointed, with a plan that lacks continuity" and "seemingly insuperable 
contradictions". These are the terms used in the judgement passed on them by the 
commentators of the Ecumenical Translation of the Bible. It is important to refer to 
their authority because the consequences of an appraisal of this subject are extremely 
serious. It has already been seen how a few notions concerning the religious history of 
the time when the Gospels were written helped to explain certain disconcerting 
aspects of this literature apparent to the thoughtful reader. It is necessary to continue, 
however, and ascertain what present-day works can tell us about the sources the 
Evangelists drew on when writing their texts. It is also interesting to see whether the 
history of the texts once they were established can help to explain certain aspects they 
present today. 

The problem of sources was approached in a very simplistic fashion at the time of the 
Fathers of the Church. In the early centuries of Christianity, the only source available 
was the Gospel that the complete manuscripts provided first, i.e. Matthew's Gospel. 
The problem of sources only concerned Mark and Luke because John constituted a 
quite separate case. Saint Augustine held that Mark, who appears second in the 
traditional order of presentation, had been inspired by Matthew and had summarized 
his work. He further considered that Luke, who comes third in the manuscripts, had 
used data from both; his prologue suggests this, and has already been discussed. 

The experts in exegesis at this period were as able as we are to estimate the degree of 
corroboration between the texts and find a large number of verses common to two or 
three synoptics. Today, the commentators of the Ecumenical Translation of the Bible 
provide the following figures: 

verses common to all three synoptics 330 

verses common to Mark and Matthew 178 

verses common to Mark and Luke 100 

verses common to Matthew and Luke 230 

The verses unique to each of the first three Gospels are as follows: Matthew 330, 
Mark 53, and Luke 500. 

From the Fathers of the Church until the end of the Eighteenth century A.D., one and 
a half millenia passed without any new problems being raised on the sources of the 
evangelists: people continued to follow tradition. It was not until modem times that it 
was realized, on the basis of these data, how each evangelist had taken material found 
in the others and compiled his own specific narration guided by his own personal 
views. Great weight was attached to actual collection of material for the narration. It 
came from the oral traditions of the communities from which it originated on the one 
hand, and from a common written Aramaic source that has not been rediscovered on 
the other. This written source could have formed a compact mass or have been 
composed of many fragments of different narrations used by each evangelist to 
construct his own original work. 

More intensive studies in circa the last hundred years have led to theories which are 
more detailed and in time will become even more complicated. The first of the 
modem theories is the so-called 'Holtzmann Two Sources Theory', (1863). O. 
Culmann and the Ecumenical Translation explain that, according to this theory, 
Matthew and Luke may have been inspired by Mark on the one hand and on the other 
by a common document which has since been lost. The first two moreover each had 
his own sources. This leads to the following diagram: 

Document Mark Common 


%% .'.. St 


\ %. 

.YLtfiicvr's own source p-Matthcw Luis n— Ltftc's ami so uric s (Joiuuoil 


Culmann criticises the above on the following points: 

1. Mark's work, used by both Luke and Matthew, was probably not the author's 
Gospel but an earlier version. 

2. The diagram does not lay enough emphasis on the oral tradition. This appears to be 
of paramount importance because it alone preserved Jesus's words and the 
descriptions of his mission during a period of thirty or forty years, as each of the 
Evangelists was only the spokesman for the Christian community which wrote down 
the oral tradition. 

This is how it is possible to conclude that the Gospels we possess today are a 
reflection of what the early Christian communities knew of Jesus's life and ministry. 
They also mirror their beliefs and theological ideas, of which the evangelists were the 

The latest studies in textual criticism on the sources of the Gospels have clearly 
shown an even more complicated formation process of the texts. A book by Fathers 
Benoit and Boismard, both professors at the Biblical School of Jerusalem (1972- 
1973), called the Synopsis of the Four Gospels (Synopse des quatres Evangiles) 

stresses the evolution of the text in stages parallel to the evolution of the tradition. 
This implies the conquences set out by Father Benoit in his introduction to Father 
Boismard's part of the work. He presents them in the following terms: 

"(. • •) the wording and form of description that result from a long 
evolution of tradition are not as authentic as in the original, some 
readers of this work will perhaps be surprised or embarrassed to learn 
that certain of Jesus's sayings, parables, or predictions of His destiny 
were not expressed in the way we read them today, but were altered 
and adapted by those who transmitted them to us. This may come as a 
source of amazement and even scandal to those not used to this kind of 
historical investigation." 

The alterations and adaptations to the texts made by those transmitting them to us 
were done in a way that Father Boismard explains by means of a highly complex 
diagram. It is a development of the so-called 'Two Sources Theory', and is the product 
of examination and comparison of the texts which it is not possible to summarize 
here. Those readers who are interested in obtaining further details should consult the 
original work published by Les Editions du Cerf, Paris. 

Four basic documents-A, B, C and Q-represent the original sources of the Gospels 
(see general diagram). Page 76. 

Document A comes from a Judeo-Christian source. Matthew and Mark 

were inspired by it. 

Document B is a reinterpretation of document A, for use in Pagan- 

cum-Christian churches: all the evangelists were inspired by it except 


Document C inspired Mark, Luke and John. 

Document Q constitutes the majority of sources common to Matthew 

and Luke; it is the , Common Document' in the 'Two Sources' theory 

referred to earlier. 

None of these basic documents led to the production of the definitive texts we know 
today. Between them and the final version lay the intermediate versions: Intermediate 
Matthew, Intermediate Mark, Intermediate Luke and Intermediate John. These four 
intermediate documents were to lead to the final versions of the four Gospels, as well 
as to inspire the final corresponding versions of other Gospels. One only has to 
consult the diagram to see the intricate relationships the author has revealed. 

The results of this scriptural research are of great importance. They show how the 
Gospel texts not only have a history (to be discussed later) but also a 'pre-history', to 
use Father Boismard's expression. What is meant is that before the final versions 
appeared, they underwent alterations at the Intermediate Document stage. Thus it is 
possible to explain, for example, how a well-known story from Jesus's life, such as the 
miracle catch of fish, is shown in Luke to be an event that happened during His life, 
and in John to be one of His appearances after His Resurrection. 

The conclusion to be drawn from the above is that when we read the Gospel, we can 
no longer be at all sure that we are reading Jesus's word. Father Benoit addresses 

himself to the readers of the Gospel by warning them and giving them the following 
compensation: "If the reader is obliged in more than one case to give up the notion of 
hearing Jesus's voice directly, he still hears the voice of the Church and he relies upon 
it as the divinely appointed interpreter of the Master who long ago spoke to us on 
earth and who now speaks to us in His glory". 

How can one reconcile this formal statement of the inauthenticity of certain texts with 
the phrase used in the dogmatic constitution on Divine Revelation by the Second 
Vatican Council assuring us to the contrary, i.e. the faithful transmission of Jesus's 
words: "These four Gospels, which it (the Church) unhesitatingly confirms are 
historically authentic, faithfully transmit what Jesus, Son of God, actually did and 
taught during his life among men for their eternal salvation, until the day when he was 
taken up into the heavens"? 

It is quite clear that the work of the Biblical School of Jerusalem flatly contradicts the 
Council's declaration. 




(1) Synopse des quatre Evangiles 


One would be mistaken in thinking that once the Gospels were written they 
constituted the basic Scriptures of the newly born Christianity and that people referred 
to them the same way they referred to the Old Testament. At that time, the foremost 
authority was the oral tradition as a vehicle for Jesus's words and the teachings of the 
apostles. The first writings to circulate were Paul's letters and they occupied a 
prevalent position long before the Gospels. They were, after all, written several 
decades earlier. 

It has already been shown, that contrary to what certain commentators are still writing 
today, before 140 A.D. there was no witness to the knowledge that a collection of 
Gospel writings existed. It was not until circa 170 A.D. that the four Gospels acquired 
the status of canonic literature. 

In the early days of Christianity, many writings on Jesus were in circulation. They 
were not subsequently retained as being worthy of authenticity and the Church 
ordered them to be hidden, hence their name Apocrypha'. Some of the texts of these 
works have been well preserved because they "benefitted from the fact that they were 
generally valued", to quote the Ecumenical Translation. The same was true for the 
Letter of Barnabas, but unfortunately others were "more brutally thrust aside" and 
only fragments of them remain. They were considered to be the messengers of error 
and were removed from the sight of the faithful. Works such as the Gospels of the 
Nazarenes, the Gospels of the Hebrews and the Gospels of the Egyptians, known 
through quotations taken from the Fathers of the Church, were nevertheless fairly 
closely related to the canonic Gospels. The same holds good for Thomas's Gospel and 
Barnabas's Gospel. 

Some of these apocryphal writings contain imaginary details, the product of popular 
fantasy. Authors of works on the Apocrypha also quote with obvious satisfaction 
passages which are literally ridiculous. Passages such as these are however to be 
found in all the Gospels. One has only to think of the imaginary description of events 
that Matthew claims took place at Jesus's death. It is possible to find passages lacking 
seriousness in all the early writings of Christianity: One must be honest enough to 
admit this. 

The abundance of literature concerning Jesus led the Church to make certain excisions 
while the latter was in the process of becoming organized. Perhaps a hundred Gospels 
were suppressed. Only four were retained and put on the official list of neo-Testament 
writings making up what is called the 'Canon'. 

In the middle of the Second century A.D., Marcion of Sinope put heavy pressure on 
the ecclesiastic authorities to take a stand on this. He was an ardent enemy of the Jews 
and at that time rejected the whole of the Old Testament and everything in writings 
produced after Jesus that seemed to him too close to the Old Testament or to come 
from the Judeo-Christian tradition. Marcion only acknowledged the value of Luke's 
Gospel because, he believed Luke to be the spokesman of Paul and his writings. 

The Church declared Marcion a heretic and put into its canon all the Letters of Paul, 
but included the other Gospels of Matthew, Mark, Luke and John. They also added 
several other works such as the Acts of the Apostles. The official list nevertheless 
varies with time during the first centuries of Christianity. For a while, works that were 
later considered not to be valid (i.e. Apocrypha) figured in it, while other works 
contained in today's New Testament Canon were excluded from it at this time. These 
hesitations lasted until the Councils of Hippo Regius in 393 and Carthage in 397. The 
four Gospels always figured in it however. 

One may join Father Boismard in regretting the disappearance of a vast quantity of 
literature declared apocryphal by the Church although it was of historical interest. The 
above author indeed gives it a place in his Synopsis of the Four Gospels alongside that 
of the official Gospels. He notes that these books still existed in libraries near the end 
of the Fourth century A.D. 

This was the century that saw things put into serious order. The oldest manuscripts of 
the Gospels date from this period. Documents prior to this, i.e. papyri from the Third 
century A.D. and one possibly dating from the Second, only transmit fragments to us. 
The two oldest parchment manuscripts are Greek, Fourth century A.D. They are the 
Codex Vaticanus, preserved in the Vatican Library and whose place of discovery is 
unknown, and the Codex Sinaiticus, which was discovered on Mount Sinai and is now 
preserved in the British Museum, London. The second contains two apocryphal 

According to the Ecumenical Translation, two hundred and fifty other known 
parchments exist throughout the world, the last of these being from the Eleventh 
century A.D. "Not all the copies of the New Testament that have come down to us are 
identical" however. "On the contrary, it is possible to distinguish differences of 
varying degrees of importance between them, but however important they may be, 
there is always a large number of them. Some of these only concern differences of 

grammatical detail, vocabulary or word order. Elsewhere however, differences 
between manuscripts can be seen which affect the meaning of whole passages". If one 
wishes to see the extent of textual differences, one only has to glance through the 
Novum Testamentum Graece. [33] This work contains a so-called 'middle-of-the-road' 
Greek text. It is a text of synthesis with notes containing all the variations found in the 
different versions. 

The authenticity of a text, and of even the most venerable manuscript, is always open 
to debate. The Codex Vaticanus is a good example of this. The facsimile 
reproductions edited by the Vatican City, 1965, contains an accompanying note from 
its editors informing us that "several centuries after it was copied (believed to have 
been in circa the Tenth or Eleventh century), a scribe inked over all the letters except 
those he thought were a mistake". There are passages in the text where the original 
letters in light brown still show through, contrasting visibly with the rest of the text 
which is in dark brown. There is no indication that it was a faithful restoration. The 
note states moreover that "the different hands that corrected and annotated the 
manuscript over the centuries have not yet been definitively discerned; a certain 
number of corrections were undoubtedly made when the text was inked over." In all 
the religious manuals the text is presented as a Fourth century copy. One has to go to 
sources at the Vatican to discover that various hands may have altered the text 
centuries later. 

One might reply that other texts may be used for comparison, but how does one 
choose between variations that change the meaning? It is a well known fact that a 
very old scribe's correction can lead to the definitive reproduction of the corrected 
text. We shall see further on how a single word in a passage from John concerning the 
Paraclete radically alters its meaning and completely changes its sense when viewed 
from a theological point of view. 

O. Culmann, in his book, The New Testament, writes the following on the subject of 

"Sometimes the latter are the result of inadvertant flaws: the copier misses a word out, 
or conversely writes it twice, or a whole section of a sentence is carelessly omitted 
because in the manuscript to be copied it appeared between two identical words. 
Sometimes it is a matter of deliberate corrections, either the copier has taken the 
liberty of correcting the text according to his own ideas or he has tried to bring it into 
line with a parallel text in a more or less skilful attempt to reduce the number of 
discrepancies. As, little by little, the New Testament writings broke away from the 
rest of early Christian literature, and came to be regarded as Holy Scripture, so the 
copiers became more and more hesitant about taking the same liberties as their 
predecessors: they thought they were copying the authentic text, but in fact wrote 
down the variations. Finally, a copier sometimes wrote annotations in the margin to 
explain an obscure passage. The following copier, thinking that the sentence he found 
in the margin had been left out of the passage by his predecessor, thought it necessary 
to include the margin notes in the text. This process often made the new text even 
more obscure." 

The scribes of some manuscripts sometimes took exceedingly great liberties with the 
texts. This is the case of one of the most venerable manuscripts after the two referred 

to above, the Sixth century Codex Bezae Cantabrigiensis. The scribe probably noticed 
the difference between Luke's and Matthew's genealogy of Jesus, so he put Matthew's 
genealogy into his copy of Luke, but as the second contained fewer names than the 
first, he padded it out with extra names (without balancing them up). 

Is it possible to say that the Latin translations, such as Saint Jerome's Sixth century 
Vulgate, or older translations (Vetus Itala), or Syriac and Coptic translations are any 
more faithful than the basic Greek manuscripts? They might have been made from 
manuscripts older than the ones referred to above and subsequently lost to the present 
day. We just do not know. 

It has been possible to group the bulk of these versions into families all bearing a 
certain number of common traits. According to O. Culmann, one can define: 
—a so-called Syrian text, whose constitution could have led to the majority of the 
oldest Greek manuscripts; this text was widely disseminated throughout Europe from 
the Sixteenth century A.D. onwards thanks to printing, the specialists say that it is 
probably the worst text. 

—a so-called Western text, with old Latin versions and the Codex Bezae 
Cantabrigiensis which is in both Greek and Latin; according to the Ecumenical 
Translation, one of its characteristics is a definite tendency to provide explanations, 
paraphrases, inaccurate data and 'harmonizations'. 

—the so-called Neutral text, containing the Codex Vaticanus and the Codex Sinaiticus, 
is said to have a fairly high level of purity; modern editions of the New Testament 
readily follow it, although it too has its flaws (Ecumenical Translation). 

All that modern textual criticism can do in this respect is to try and reconstitute "a text 
which has the most likelihood of coming near to the original. In any case, there can be 
no hope of going back to the original text itself." (Ecumenical Translation) 

The Gospels and Modern Science. 
The General Genealogies of Jesus. 

The Gospels contain very few passages which give rise to a confrontation with 
modern scientific data. 

Firstly however, there are many descriptions referring to miracles which hardly lend 
themselves to scientific comment. The miracles concern people-the healing of the sick 
(the insane, blind, paralytic ; the healing of lepers, resurrection of Lazarus) as well as 
the purely material phenomena that lie outside the laws of nature (the description of 
Jesus walking on water that held him up, the changing of the water into wine). 
Sometimes a natural phenomenom is seen from an unusual angle by virtue of the fact 
that the time element is very short: the immediate calming of the storm, the 
instantaneous withering of the fig tree, the miracle catch of fish, as if all the fish in the 
sea had come together at exactly the place where the nets were cast. 

God intervenes in His Omnipotent Power in all these episodes. One need not be 
surprised by what He is able to achieve; by human standards it is stupendous, but for 
Him it is not. This does not at all mean that a believer should forget science. A belief 
in divine miracles and in science is quite compatible: one is on a divine scale, the 
other on a human one. 

Personally, I am very willing to believe that Jesus cured a leper, but I cannot accept 
the fact that a text is declared authentic and inspired by God when I read that only 
twenty generations existed between the first man and Abraham. Luke says this in his 
Gospel (3, 23-28). We shall see in a moment the reasons that show why Luke's text, 
like the Old Testament text on the same theme, is quite simply a product of human 

The Gospels (like the Qur'an) give us the same description of Jesus's biological 
origins. The formation of Jesus in the maternal uterus occurred in circumstances 
which lay outside the laws of nature common to all human beings. The ovule 
produced by the mother's ovary did not need to join with a spermatozoon, which 
should have come from his father, to form the embryo and hence a viable infant. The 
phenomenon of the birth of a normal individual without the fertilizing action of the 
male is called 'parthenogenesis'. In the animal kingdom, parthenogenesis can be 
observed under certain conditions. This is true for various insects, certain 
invertebrates and, very occasionally, a select breed of bird. By way of experiment, it 
has been possible, for example, in certain mammals (female rabbits), to obtain the 
beginnings of a development of the ovule into an embryo at an extremely rudimentary 
stage without any intervention of spermatozoon. It was not possible to go any further 
however and an example of complete parthenogenesis, whether experimental or 
natural, is unknown. Jesus is an unique case. Mary was a virgin mother. She preserved 
her virginity and did not have any children apart from Jesus. Jesus is a biological 
exception. [34] 


The two genealogies contained in Matthew's and Luke's Gospels give rise to problems 
of verisimilitude, and conformity with scientific data, and hence authenticity. These 
problems are a source of great embarrassment to Christian commentators because the 
latter refuse to see in them what is very obviously the product of human imagination. 
The authors of the Sacerdotal text of Genesis, Sixth century B.C., had already been 
inspired by imagination for their genealogies of the first men. It again inspired 
Matthew and Luke for the data they did not take from the Old Testament. 

One must straight away note that the male genealogies have absolutely no relevance 
to Jesus. Were one to give a genealogy to Mary's only son, who was without a 
biological father, it would have to be the genealogy of his mother Mary. 

Here is the text of the Revised Standard Version of the Bible, 1952: 

The genealogy according to Matthew is at the beginning of his Gospel: 




was the father of 



was the father of 



was the father of 

Judah and his brothers 


was the father of 

Perez and Zerah by Tamar 


was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 

Boaz by Rahab 


was the father of 

Obed by Ruth 


was the father of 



was the father of 

David the king 


was the father of 

Solomon by the wife of 


was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 


Jechoniah and his brothers 

at the time of the 

deportation to Babylon. 

After the 

deportation to Babylon: 


was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 



was the father of 

of whom Jesus was born, who was 

called Christ 

Joseph the husband of Mary 

So all the generations from Abraham to David were fourteen generations, and from 
David to the deportation to Babylon fourteen generations, and from the deportation to 
Babylon to the Christ fourteen generations". (Matthew, I, 1-17) 

The genealogy given by Luke (3, 23-38) is different from Matthew. The text 
reproduced here is from the Revised Standard Version of the Bible: 

"Jesus, when he began his ministry, was about thirty years of age, being the son (as 
was supposed) of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son 
of Melchi, the son of Jannai, the son of Joseph, the son of Mattathias, the son of 
Amos, the son of Nahum, the son of Esli, the son of Naggai, the son of Maath, the son 
of Mattathias, the son of Semein, the son of Josech, the son of Joda, the son of Joanan, 
the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, the sOn 
of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, the 
son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 
the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of 
Eliakim, the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 
the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 
the son of Nahshon, the son of Amminadab, the son of Admin, the son of Ami, the 
SOD of Hezron, the son of Perez, the son of Judah, the son of Jacob, the son of Isaac, 
the son of Abraham, the son of Terah, the son of Nahor, the son of Serug, the son of 
Reu, the son of Peleg, the son of Eber, the son of Shelah, the son of Cainan, the son of 
Arphaxad, the son of Shem, the son of Noah, the son of Lamech, the son of 
Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of 
Cainan, the son of Enos, the son of Seth, the son of Adam, the son of God." 

The genealogies appear more clearly when presented in two tables, one showing the 
genealogy before David and the other after him. 


According to Luke 

According to 


1. Adam 

2. Seth 

Matthew does not mention 

3. Enos 

any name before Abraham. 

4. Cainan 

5. Mahalaleel 

1 . Abraham 

6. Jared 

2. Isaac 

7. Enoch 

3. Jacob 

8. Methuselah 

4. Judah 

9. Lamech 

5. Perez 

10. Noah 

6. Hezron 


7. Ram 

12. Arphaxad 

8. Amminadab 

13. Cainan 

9. Nahshon 

14. Shelah 

10. Salmon 

15. Eber 

11. Boaz 

16. Peleg 

12. Obed 

17. Reu 

13. Jesse 

18. Serug 

14. David 

19. Nahor 

20. Terah 

21. Abraham 

22. Isaac 

23. Jacob 

24. Judah 

25. Perez 

26. Hezron 

27. Ami 

28. Admin 

29. Amminadab 

30. Nahshon 

31. Sala 

32. Boaz 

33. Obed 

34. Jesse 

35. David 


According to Luke 

According to Matthew 

35 David 

14 David 

36 Nathan 

15 Solomon 

37 Mattatha 

16 Rehoboam 

38 Menna 

17 Abijah 

39 Melea 

18 Am 

40 Eliakim 

19 Jehoshaphat 

41 Jonam 

20 Joram 

42 Joseph 

21 Uzziah 

43 Judah 

22 Jotham 

44 Simeon 

23 Ahaz 

45 Levi 

24 Hezekiah 

46 Matthat 

25 Manasseh 

47 Jorim 

26 Amos 

48 Eliezer 

27 Josiah 

49 Joshua 

28 Jechoniah 

50 Er 

51 Elmadam 

Deportation to Babylon 

52 Cosam 

53 Addi 

29 Shealtiel 

54 Melchi 

30 Zerubbabel 

55 Neri 

31 Abiud 

56 Shealtiel 

32 Eliakim 

57 Zerubbabel 

33 Azor 

58 Rhesa 

34 Zadok 

59 Joanan 

35 Achim 

60 Joda 

36 Eliud 

61 Josech 

37 Eleazar 

62 Semein 

38 Matthan 

63 Mattathias 

39 Jacob 

64 Maath 

40 Joseph 

65 Naggai 

41 Jesus 

66 Esli 

67 Nahum 

68 Amos 

69 Mattathias 

70 Joseph 

71 Jannai 

72 Melchi 

73 Levi 

74 Matthat 

75 Heli 

76 Joseph 

77 Jesus 


Apart from variations in spelling, the following must be mentioned: 

a) Matthew 's Gospel 

The genealogy has disappeared from the Codex Bezae Cantabrigiensis, a very 
important Six century manuscript in both Greek and Latin. It has completely 
disappeared from the Greek text and also a large part of the Latin text. It may quite 
simply be that the first pages were lost. 

One must note here the great liberties Matthew has taken with the Old Testament. He 
has pared down the genealogies for the sake of a strange numerical demonstration 
(which, in the end, he does not give, as we shall see). 

b) Luke 's Gospel 

1. -Before Abraham: Luke mentions 20 names; the Old Testament only mentions 19 
(see table of Adam's descendants in the Old Testament section of this work). After 
Arphaxad (No. 12) , Luke has added a person called Cainan (No. 13), who is not 
mentioned in Genesis as the son of Arphaxad. 

2. -From Abraham to David: 14 to 16 names are found according to the manuscripts. 
3. -From David to Jesus. 

The most important variation is the Codex Bezae Cantabrigiensis which attributes to 
Luke a whimsical genealogy taken from Matthew and to which the scribe has added 
five names. Unfortunately, the genealogy of Matthew's Gospel has disappeared from 
this manuscript, so that comparison is no longer possible. 


We are here faced with two different genealogies having one essential point in 
common, i.e. they both pass via Abraham and David. To make this examination 
easier, we shall separate the whole into three critical sections: 

-From Adam to Abraham. 
-From Abraham to David. 
-From David to Jesus. 

1. The Period from Adam to Abraham 

Matthew began his genealogy with Abraham so we are not concerned with his text 
here. Luke alone provides information on Abraham's ancestors going back to Adam: 

20 names, 19 of which are to be found in Genesis (chapters 4, 5 and 1 1), as has 
already been stated. 

Is it possible to believe that only 19 or 20 generations of human beings existed before 
Abraham? The problem has been examined in the discussion of the Old Testament. If 
one looks at the table of Adam's descendants, based on Genesis and giving figures for 
the time element contained in the Biblical text, one can see that roughly nineteen 
centuries passed between man's appearance on earth and the birth of Abraham. Today 
it is estimated that Abraham Was alive in circa 1850 B.C. and it has been deduced 
from this that the information provided by the Old Testament places man's appearance 
on earth at roughly thirty-eight centuries B.C. Luke was obviously guided by these 
data for his Gospel. He expresses a blatant untruth for having copied them down and 
we have already seen the decisive historical arguments leading to this statement. 

The idea that Old Testament data are unacceptable in the present day is duly admitted; 
they belong to the 'obsolete' material referred to by the Second Vatican Council. The 
fact, however that the Gospels take up the same scientifically incompatible data is an 
extremely serious observation which may be used to oppose those who defend the 
historical accuracy of the Gospel texts. 

Commentators have quickly sensed this danger. They try to get round the difficulty by 
saying that it is not a complete genealogical tree, that the evangelist has missed names 
out. They claim that this was done quite deliberately, and that his sole "intention was 
to establish the broad lines or essential elements of a line of descent based on 
historical reality. "[35] There is nothing in the texts that permits them to form this 
hypothesis. In the text it says quite clearly: A was the father of B, or B was the son of 
A. For the part preceding Abraham in particular, the evangelist draws moreover on 
the Old Testament where the genealogies are set out in the following form: 

When X had lived n years, he became the father of Y . . . When Y had lived n years, 

he became the father of Z. . . . 

There is therefore no break. 

The part of Jesus's genealogy according to Luke, which precedes Abraham, is not 

acceptable in the light of modern knowledge. 

2. The Period from Abraham to David. 

Here the two genealogies tally (or almost), excepting one or two names: the difference 
may be explained by copiers' errors. 

Does this mean that the evangelists are to be considered accurate? 

History situates David at circa 1000 B.C. and Abraham at 1800-1860 B.C.: 14 to 16 
generations for roughly eight centuries. Can one believe this? One might say that for 
this period the Gospel texts are at the very limit of the admissible. 

3. The Post-David Period. 

It is a great pity, but unfortunately the texts no longer tally at all when it comes to 
establishing Joseph's line from David, and figuratively speaking, Jesus's, for the 

Leaving aside the obvious falsification in the Codex Bezae Cantabrigiensis 
concerning Luke, let us now compare what the two most venerable manuscripts have 
to offer: the Codex Vaticanus and the Codex Sinaiticus. 

In the genealogy according to Luke 42 names are placed after David (No. 35) down to 
Jesus (No. 77). In the genealogy according to Matthew 27 are mentioned after David 
(No. 14) down to Jesus (No. 41). The number of (fictitious) ancestors given to Jesus 
after David is therefore different in the two Gospels. The names themselves are 
different as well. 

This is not all. 

Matthew tells us that he discovered how Jesus's genealogy split up after Abraham into 
three groups of 14 names; first group from Abraham to David; second from David to 
the deportation to Babylon; third from the deportation to Jesus. His text does indeed 
contain 14 names in the first two groups, but in the third-from the deportation to 
Jesus-there are only 13 and not 14, as expected; the table shows that Shealthiel is No. 
29 and Jesus No. 41. There is no variation of Matthew that gives 14 names for this 

To enable himself to have 14 names in his second group, Matthew takes very great 
liberties with the Old Testament text. The names of the first six descendants of David 
(No. 15 to 20) tally with the data in the Old Testament, but the three descendants of 
Ioram (No. 20), given in Chronicles 1 1 of the Bible as Ahaziah, Joash, and Amaziah, 
are suppressed by Matthew. Elsewhere, Jechoniah (No. 28) is for Matthew the son of 
Josiah, although Kings II of the Bible tells us that Eliakim comes between Josiah and 

It may be seen from this that Matthew has altered the genealogical lines in the Old 
Testament to present an artificial group of 14 names between David and the 
deportation to Babylon. There is also the fact that one name is missing in Matthew's 
third group, so that none of the present-day Gospel texts contains the 42 names 
mentioned. What is surprising is not so much the existence of the omission itself 
(explained perhaps by a very old scribe's error that was subsequently perpetuated), but 
the almost total silence of commentators on this subject. How can one miss this 
omission? W. Trilling breaks this pious conspiracy of silence in his book The Gospel 
According to Matthew (L'Evangile selon Matthieu)[36] by devoting one line to it. It is 
a fact which is of considerable importance because the commentators of this Gospel, 
including the Ecumenical Translation and Cardinal Danielou among others, stress the 
great symbolical significance of Matthew's 3 x 14. This significance was so important 
for the evangelist that he suppressed Biblical names without hesitation to arrive at his 
numerical demonstration. 

To make this hold good, commentators will, no doubt, construct some reassuring 
statements of an apologetic nature, justifying the fact that names have been craftily 

suppressed and carefully avoiding the omission that undermines the whole point of 
what the evangelist was trying to show. 


In his book The Gospels of Childhood (1967) Les Evangiles de l'Enfance)[37], 
Cardinal Danielou invests Matthew's 'numerical schematisation' with a symbolic 
value of paramount importance since it is this that establishes Jesus's ancestry, which 
is asserted also by Luke. For him Luke and Matthew are 'historians' who have 
completed their 'historical investigations', and the , genealogy' has been 'taken down 
from the archives of Jesus family'. It must be added here that the archives have never 
been found. [38] Cardinal Danielou condemns out of hand anyone who criticizes his 
point of view. "It is the Western mentality, ignorance of Judeo-Christianity and the 
absence of a Semitic outlook that have made so many experts in exegesis loose their 
way when interpreting the Gospels. They have projected their own categories onto 
them: (sic) Platonic, Cartesian, Hegelian and Heideggerian. It is easy to see why 
everything is mixed up in their minds." Plato, Descartes, Hegel and Heidegger 
obviously have nothing to do with the critical attitude one may have towards these 
whimsical genealogies. 

In his search for the meaning of Matthew's 3 x 14, the author expands on strange 
suppositions. They are worth quoting here: "What may be meant are the common ten 
weeks of the Jewish Apocalypse. The first three, corresponding to the time from 
Adam to Abraham, would have been subtracted; seven weeks of years would then 
remain, the first six would correspond to the six times seven representing the three 
groups of fourteen and leaving the seventh, started by Christ with whom the seventh 
age of the world begins." Explanations like this are beyond comment! 

The commentators of the Ecumenical Translation-New Testament-also give us 
numerical variations of an apologetic nature which are equally unexpected: For 
Matthew's 3 x 14: 

a) 14 could be the numerical total of the 3 consonants in the Hebrew name David (D= 
4, V= 6), hence 4+6+4= 14. 

b) 3 x 14 = 6 x 7 and "Jesus came at the end of the sixth week of Holy history 
beginning with Abraham." 

For Luke, this translation gives 77 names from Adam to Jesus, allowing the number 7 
to come up again, this time by dividing 77 by 7 (7x 1 1= 77). It is quite apparent that 
for Luke the number of variations where words are added or subtracted is such that a 
list of 77 names is completely artificial. It does however have the advantage of 
adapting itself to these numerical games. 

The genealogies of Jesus as they appear in the Gospels may perhaps be the subject 
that has led Christian commentators to perform their most characteristic feats of 
dialectic acrobatics, on par indeed with Luke's and Matthew's imagination. 

Contradictions and Improbabilities 
in the Descriptions. 

Each of the four Gospels contains a large number of descriptions of events that may 
be unique to one single Gospel or common to several if not all of them. When they are 
unique to one Gospel, they sometimes raise serious problems. Thus, in the case of an 
event of considerable importance, it is surprising to find the event mentioned by only 
one evangelist; Jesus's Ascension into heaven on the day of Resurrection, for 
example. Elsewhere, numerous events are differently described-sometimes very 
differently indeed-by two or more evangelists. Christians are very often astonished at 
the existence of such contradictions between the Gospels-if they ever discover them. 
This is because they have been repeatedly told in tones of the greatest assurance that 
the New Testament authors were the eyewitnesses of the events they describe! 

Some of these disturbing improbabilities and contradictions have been shown in 
previous chapters. It is however the later events of Jesus's life in particular, along with 
the events following the Passion, that form the subject of varying or contradictory 


Father Roguet himself notes that Passover is placed at different times in relation to 
Jesus's Last Supper with His disciples in the Synoptic Gospels and John's Gospel. 
John places the Last Supper 'before the Passover celebrations' and the other three 
evangelists place it during the celebrations themselves. Obvious improbabilities 
emerge from this divergence: a certain episode becomes impossible because of the 
position of Passover in relation to it. When one knows the importance it had in the 
Jewish liturgy and the importance of the meal where Jesus bids farewell to his 
disciples, how is it possible to believe that the memory of one event in relation to the 
other could have faded to such an extent in the tradition recorded later by the 

On a more general level, the descriptions of the Passion differ from one evangelist to 
another, and more particularly between John and the first three Gospels. The Last 
Supper and the Passion in John's Gospel are both very long, twice as long as in Mark 
and Luke, and roughly one and a half times as long as Matthew's text. John records a 
very long speech of Jesus to His disciples which takes up four chapters (14 to 17) of 
his Gospel. During this crowning speech, Jesus announces that He will leave His last 
instructions and gives them His last spiritual testament. There is no trace of this in the 
other Gospels. The same process can work the other way however; Matthew, Luke 
and Mark all relate Jesus's prayer in the Garden of Gethsemane, but John does not 
mention it. 


The most important fact that strikes the reader of the Passion in John's Gospel is that 
he makes absolutely no reference to the institution of the Eucharist during the Last 
Supper of Jesus with His Apostles. 

There is not a single Christian who does not know the iconography of the Last 
Supper, where Jesus is for the last time seated among His Apostles at table. The 
world's greatest painters have always represented this final gathering with John sitting 
near Jesus, John whom we are accustomed to considering as the author of the Gospel 
bearing that name. 

However astonishing it may appear to many , the majority of specialists do not 
consider John to have been the author of the fourth Gospel, nor does the latter 
mention the institution of the Eucharist. The consecration of the bread and wine, 
which become the body and blood of Jesus, is the most essential act of the Christian 
liturgy. The other evangelists refer to it, even if they do so in differing terms, as we 
have noted above. John does not say anything about it. The four evangelists' 
descriptions have only two single points in common: the prediction of Peter's denial 
and of the betrayal by one of the Apostles (Judas Iscariot is only actually named in 
Matthew and John). John's description is the only one which refers to Jesus washing 
his disciples' feet at the beginning of the meal. 

How can this omission in John's Gospel be explained? 

If one reasons objectively, the hypothesis that springs immediately to mind (always 
supposing the story as told by the other three evangelists is exact) is that a passage of 
John's Gospel relating the said episode was lost. This is not the conclusion arrived at 
by Christian commentators. 

Let us now examine some of the positions they have adopted. 
In his Little Dictionary of the New Testament (Petit Dictionnaire du Nouveau 
Testament) A. Tricot makes the following entry under Last Supper (Cene). "Last meal 
Jesus partook of with the Twelve Disciples during which he instituted the Eucharist. It 
is described in the Synoptic Gospels" (references to Matthew, Mark and Luke) 
and the fourth Gospel gives us further details" (references to John). In his entry on the 
Eucharist (Eucharistie), the same author writes the following. "The institution of the 
Eucharist is briefly related in the first three Gospels: it was an extremely important 
part of the Apostolic system of religious instruction. Saint John has added an 
indispensable complement to these brief descriptions in his account of Jesus's speech 
on the bread of life (6, 32-58)." The commentator consequently fails to mention that 
John does not describe Jesus's intitution of the Eucharist. The author speaks of 
'complementary details', but they are not complementary to the institution of the 
Eucharist (he basically describes the ceremony of the washing of the Apostles' feet). 
The commentator speaks of the 'bread of life', but it is Jesus's reference (quite separate 
from the Last Supper) to God's daily gift of manna in the wilderness at the time of the 
Jews' exodus led by Moses. John is the only one of the evangelists who records this 
allusion. In the following passage of his Gospel, John does, of course, mention Jesus's 

reference to the Eucharist in the form of a digression on the bread, but no other 
evangelist speaks of this episode. 

One is surprised therefore both by John's silence on what the other three evangelists 
relate and their silence on what, according to John, Jesus is said to have predicted. 

The commentators of the Ecumenical Translation of the Bible, New Testament, do 
actually acknowledge this omission in John's Gospel. This is the explanation they 
come up with to account for the fact that the description of the institution of the 
Eucharist is missing: "In general, John is not very interested in the traditions and 
institutions of a bygone Israel. This may have dissuaded him from showing the 
establishment of the Eucharist in the Passover liturgy". Are we seriously to believe 
that it was a lack of interest in the Jewish Passover liturgy that led John not to 
describe the institution of the most fundamental act. in the liturgy of the new religion? 

The experts in exegesis are so embarrassed by the problem that theologians rack their 
brains to find prefigurations or equivalents of the Eucharist in episodes of Jesus's life 
recorded by John. O. Culmann for example, in his book, The New Testament (Le 
Nouveau Testament), states that "the changing of the water into wine and the feeding 
of the five thousand prefigure the sacrament of the Last Supper (the Eucharist')". It is 
to be remembered that the water was changed into wine because the latter had failed 
at a wedding in Cana. (This was Jesus's first miracle, described by John in chapter 2, 
1-12. He is the only evangelist to do so). In the case of the feeding of the five 
thousand, this was the number of people who were fed on 5 barley loaves that were 
miraculously multiplied. When describing these events, John makes no special 
comment, and the parallel exists only in the mind of this expert in exegesis. One can 
no more understand the reasoning behind the parallel he draws than his view that the 
curing of a paralized man and of a man born blind 'predict the baptism' and that 'the 
water and blood issuing from Jesus's side after his death unite in a single fact' a 
reference to both baptism and the Eucharist. 

Another parallel drawn by the same expert in exegesis conconcerning the Eucharist is 
quoted by Father Roguet in his book Initiation to the Gospel (Initiation a l'Evangile). 
"Some theologians, such as Oscar Culmann, see in the description of the washing of 
the feet before the Last Supper a symbolical equivalent to the institution of the 
Eucharist ..." 

It is difficult to see the cogency of all the parallels that commentators have invented to 
help people accept more readily the most disconcerting omission in John's Gospel. 


A prime example of imagination at work in a description has already been given in 
the portrayal of the abnormal phenomena said to have accompanied Jesus's death 
given in Matthew's Gospel. The events that followed the Resurrection provided 
material for contradictory and even absurd descriptions on the part of all the 

Father Roguet in his Initiation to the Gospel (Initiation a l'Evangile), page 182, 
provides examples of the confusion, disorder and contradiction reigning in these 

"The list of women who came to the tomb is not exactly the same in each of the three 
Synoptic Gospels. In John only one woman came: Mary Magdalene. She speaks in the 
plural however, as if she were accompanied: 'we do not know where they have laid 
him.' In Matthew the Angel predicts to the women that they will see Jesus in Galilee. 
A few moments later however, Jesus joins them beside the tomb. Luke probably 
sensed this difficulty and altered the source a little. The Angel says: "Remember how 
he told you, while he was still in Galilee . . .'In fact, Luke only actually refers to three 
appearances . . ."-"John places two appearances at an interval of one week in the 
upper room at Jerusalem and the third beside the lake, in Galilee therefore. Matthew 
records only one appearance in Galilee." The commentator excludes from this 
examination the last section of Mark's Gospel concerning the appearances because he 
believes this was 'probably written by another hand'. 

All these facts contradict the mention of Jesus's appearances, contained in Paul's First 
Letter to the Corinthians 

(15,5-7), to more than five hundred people at once, to James, to all the Apostles and, 
of course, to Paul himself. 

After this, it is surprising therefore to find that Father Roguet stigmatizes, in the same 
book, the 'grandiloquent and puerile phantasms of certain Apocrypha' when talking of 
the Resurrection. Surely these terms are perfectly appropriate to Matthew and Paul 
themselves: they are indeed in complete contradiction with the other Apostles on the 
subject of the appearances of Jesus raised from the dead. 

Apart from this, there is a contradiction between Luke's description, in the Acts of the 
Apostles, of Jesus's appearance to Paul and what Paul himself succinctly tells us of it. 
This has led Father Kannengiesser in his book, Faith in the Resurrection, 
Resurrection of Faith (Foi en la Resurrection, Resurrection de la Foi), 1974, to stress 
that Paul, who was 'the sole eyewitness of Christ's resurrection, whose voice comes 
directly to us from his writings[39], never speaks of his personal encounter with Him 
Who was raised from the dead-'. . . except for three extremely , 'he refrains moreover 
from describing discreet references . . . it.' 

The contradiction between Paul, who was the sole eyewitness but is dubious, and the 
Gospels is quite obvious. 

O. Culmann in his book, The New Testament (Le Nouveau Testament), notes the 
contradictions between Luke and Matthew. The first situates Jesus's appearances in 
Judea, the second in Galilee. 

One should also remember the Luke- John contradiction. 

John (21, 1-14) relates an episode in which Jesus raised from the dead appears to the 
fishermen beside the Sea of Tiberias; they subsequently catch so many fish that they 
are unable to bring them all in. This is nothing other than a repetition of the miracle 
catch of fish episode which took place at the same spot and was also described by 


(5, 1-11), as an event of Jesus's life. 

When talking of these appearances, Father Roguet assures us in his book that 'their 
disjointed, blurred and disordered character inspires confidence' because all these 
facts go to show that there was no connivance between the evangelists[40], otherwise 
they would definitely have co-ordinated their stories. This is indeed a strange line of 
argument. In actual fact, they could all have recorded, with complete sincerity, 
traditions of the communities which (unknown to them) all contained elements of 
fantasy. This hypothesis in unavoidable when one is faced with so many 
contradictions and improbabilities in the description of of events. 


Contradictions are present until the very end of the descriptions because neither John 
nor Matthew refer to Jesus's Ascension. Mark and Luke are the only one to speak of 

For Mark (16, 19), Jesus was 'taken up into heaven, and sat down at the right hand of 
God' without any precise date being given in relation to His Resurrection. It must 
however be noted that the final passage of Mark containing this sentence is, for Father 
Roguet, an 'invented' text, although for the Church it is canonic ! 

There remains Luke, the only evangelist to provide an undisputed text of the 
Ascension episode (24, 51): 'he parted from them[41] and was carried up into heaven'. 
The evangelist places the event at the end of the description of the Resurrection and 
appearance to the eleven Apostles: the details of the Gospel description imply that the 
Ascension took place on the day of the Resurrection. In the Acts of the Apostles, 
Luke (whom everybody believes to be their author) describes in chapter 1, 3 Jesus's 
appearance to the Apostles, between the Passion and the Ascension, in the following 

"To them he presented himself alive after his passion by many proofs, appearing to 
them during forty days, and speaking of the kingdom of God." 

The placing of the Christian festival of the Ascension at forty days after Easter, the 
Festival of the Resurrection, originates from this passage in the Acts of the Apostles. 
The date is therefore set in contradiction to Luke's Gospel: none of the other Gospel 
texts say anything to justify this in a different way. 

The Christian who is aware of this situation is highly disconcerted by the obviousness 
of the contradiction. The Ecumenical Translation of the Bible, New Testament, 
acknowledges the facts but does not expand on the contradiction. It limits itself to 
noting the relevance the forty days may have had to Jesus's mission. 

Commentators wishing to explain everything and reconcile the irreconciliable provide 
some strange interpretations on this subject. 

The Synopsis of the Four Gospels edited in 1972 by the Bibli cal School of Jerusalem 
(vol. 2, page 451) contains, for example, some very strange commentaries. 

The very word , Ascension' is criticized as follows: "In fact there was no ascension in 
the actual physical sense because God is no more 'on high' than he is 'below' " (sic). It 
is difficult to grasp the sense of this comment because one wonders how Luke could 
otherwise have expressed himself. 

Elsewhere, the author of this commentary sees a 'literary artifice' in the fact that "in 
the Acts, the Ascension is said to have taken place forty days after the resurrection", 
this 'artifice' is "intended to stress the notion that the period of Jesus's appearances on 
earth is at an end". He adds however, in relation to the fact that in Luke's Gospel, "the 
event is situated during the evening of Easter Sunday, because the evangelist does not 
put any breaks between the various episodes recorded following the discovery of the 
empty tomb on the morning of the resurrection..."-". . . surely this is also a literary 
artifice, intended to allow a certain lapse of time before the appearance of Jesus raised 
from the dead." (sic) 

The feeling of embarrassment that surrounds these interpretations is even more 
obvious in Father Roguet's book. He discerns not one, but two Ascensions! 

"Whereas from Jesus's point of view the Ascension coincides with the Resurrection, 
from the disciples' point of view it does not take place until Jesus ceases definitely to 
present Himself to them, so that the Spirit may be given to them and the period of the 
Church may begin." 

To those readers who are not quite able to grasp the theological subtlety of his 
argument (which has absolutely no Scriptural basis whatsoever), the author issues the 
following general warning, which is a model of apologetical verbiage: 

"Here, as in many similar cases, the problem only appears insuperable if one takes 
Biblical statements literally, and forgets their religious significance. It is not a matter 
of breaking down the factual reality into a symbolism which is inconsistent, but rather 
of looking for the theological intentions of those revealing these mysteries to us by 
providing us with facts we can apprehend with our senses and signs appropriate to our 
incarnate spirit." 


John is the only evangelist to report the episode of the last dialogue with the Apostles. 
It takes place at the end of the Last Supper and before Jesus's arrest. It ends in a very 
long speech: four chapters in John's Gospel (14 to 17) are devoted to this narration 
which is not mentioned anywhere in the other Gospels. These chapters of John 
nevertheless deal with questions of prime importance and fundamental significance to 
the future outlook. They are set out with all the grandeur and solemnity that 
characterizes the farewell scene between the Master and His disciples. 

This very touching farewell scene which contains Jesus's spiritual testament, is 
entirely absent from Matthew, Mark and Luke. How can the absence of this 

description be explained? One might ask the following, did the text initially exist in 
the first three Gospels? Was it subsequently suppressed? Why? It must be stated 
immediately that no answer can be found; the mystery surrounding this huge gap in 
the narrations of the first three evangelists remains as obscure as ever. 

The dominating feature of this narration- seen in the crowning speech-is the view of 
man's future that Jesus describes, His care in addressing His disciples, and through 
them the whole of humanity, His recommendations and commandments and His 
concern to specify the guide whom man must follow after His departure. The text of 
John's Gospel is the only one to designate him as Parakletos in Greek, which in 
English has become 'Paraclete'. The following are the essential passages: 

"If you love me, you will keep my commandments. And I will pray the Father, and he 
will give you another Paraclete." (14, 15-16) 

What does 'Paraclete' mean? The present text of John's Gospel explains its meaning as 

"But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will 

teach you all things, and bring to your remembrance all that I have said to you" (14, 


"he will bear witness to me" (15, 26). 

"it is to your advantage that I go away, for if I do not go away, the Paraclete will not 
come to you; but if I go, I will send him to you. And when he comes, he will convince 
the world of sin and of righteousness and of judgment . . ." (16, 7-8). 

"When the Spirit of truth comes, he will guide you into all the truth; for he will not 
speak on his own authority, but whatever he hears he will speak, and he will declare 
to you the things that are to come. He will glorify me ..." 
(16, 13-14). 

(It must be noted that the passages in John, chapters 14-17, which have not been cited 
here, in no way alter the general meaning of these quotations). 

On a cursory reading, the text which identifies the Greek word 'Paraclete' with the 
Holy Spirit is unlikely to attract much attention. This is especially true when the 
subtitles of the text are generally used for translations and the terminology 
commentators employ in works for mass publication direct the reader towards the 
meaning in these passages that an exemplary orthodoxy would like them to have. 
Should one have the slightest dimculty in comprehension, there are many 
explanations available, such as those given by A. Tricot in his Little Dictionary of the 
New Testament (Petit Dictionnaire du Nouveau Testament) to enlighten one on this 
subject. In his entry on the Paraclete this commentator writes the following: 

"This name or title translated from the Greek is only used in the New Testament by 
John: he uses it four times in his account of Jesus's speech after the Last Supper[42] 
(14, 16 and 26; 15, 26; 16, 7) and once in his First Letter (2, 1). In John's Gospel the 
word is applied to the Holy Spirit; in the Letter it refers to Christ. 'Paraclete' was a 
term in current usage among the Hellenist Jews, First century A.D., meaning 

'intercessor', 'defender' (...) Jesus predicts that the Spirit will be sent by the Father 
and Son. Its mission will be to take the place of the Son in the role he played during 
his mortal life as a helper for the benefit of his disciples. The Spirit will intervene and 
act as a substitute for Christ, adopting the role of Paraclete or omnipotent intercessor." 

This commentary therefore makes the Holy Spirit into the ultimate guide of man after 
Jesus's departure. How does it square with John's text? 

It is a necessary question because a priori it seems strange to ascribe the last 
paragraph quoted above to the Holy Spirit: "for he will not speak on his own 
authority, but whatever he hears he will speak, and he will declare to you the things 
that are to come." It seems inconceivable that one could ascribe to the Holy Spirit the 
ability to speak and declare whatever he hears . . . Logic demands that this question be 
raised, but to my knowledge, it is not usually the subject of commentaries. 

To gain an exact idea of the problem, one has to go back to the basic Greek text. This 
is especially important because John is universally recognized to have written in 
Greek instead of another language. The Greek text consulted was the Novum 
Testamentum Graece[43]. 

Any serious textual criticism begins with a search for variations. Here it would seem 
that in all the known manuscripts of John's Gospel, the only variation likely to change 
the meaning of the sentence Is in passage 14, 26 of the famous Palimpsest version 
written in Syriac[44]. Here it is not the Holy Spirit that is mentioned, but quite simply 
the Spirit. Did the scribe merely miss out a word or, knowing full well that the text he 
was to copy claimed to make the Holy Spirit hear and speak, did he perhaps lack the 
audacity to write something that seemed absurd to him? Apart from this observation 
there is little need to labour the other variations, they are grammatical and do not 
change the general meaning. The important thing is that what has been demonstrated 
here with regard to the exact meaning of the verbs 'to hear' and 'to speak' should apply 
to all the other manuscripts of John's Gospel, as is indeed the case. 

The verb 'to hear, in the translation is the Greek verb 'akouo ' meaning to perceive 
sounds. It has, for example, given us the word 'acoustics', the science of sounds. 

The verb 'to speak' in the translation is the Greek verb 'laleo ' which has the general 
meaning of 'to emit sounds' and the specific meaning of 'to speak'. This verb occurs 
very frequently in the Greek text of the Gospels. It designates a solemn declaration 
made by Jesus during His preachings. It therefore becomes clear that the 
communication to man which He here proclaims does not in any way consist of a 
statement inspired by the agency of the Holy Spirit. It has a very obvious material 
character moreover, which comes from the idea of the emission of sounds conveyed 
by the Greek word that defines it. 

The two Greek verbs 'akouo ' and 'laleo ' therefore define concrete actions which can 
only be applied to a being with hearing and speech organs. It is consequently 
impossible to apply them to the Holy Spirit. 

For this reason, the text of this passage from John's Gospel, as handed down to us in 
Greek manuscripts, is quite incomprehensible if one takes it as a whole, including the 

words 'Holy Spirit' in passage 14, 26. "But the Paraclete, the Holy Spirit, whom the 
Father will send in my name" etc. It is the only passage in John's Gospel that 
identifies the Paraclete with the Holy Spirit. 

If the words 'Holy Spirit' (to pneuma to agion) are ommitted from the passage, the 
complete text of John then conveys a meaning which is perfectly clear. It is confirmed 
moreover, by another text by the same evangelist, the First Letter, where John uses 
the same word 'Paraclete' simply to mean Jesus, the intercessor at God's side[45]. 
According to John, when Jesus says (14, 16): "And I will pray the Father, and he will 
give you another Paraclete", what He is saying is that 'another' intercessor will be sent 
to man, as He Himself was at God's side on man's behalf during His earthly life. 

According to the rules of logic therefore, one is brought to see in John's Paraclete a 
human being like Jesus, possessing the faculties of hearing and speech formally 
implied in John's Greek text. Jesus therefore predicts that God will later send a human 
being to Earth to take up the role defined by John, i.e. to be a prophet who hears God's 
word and repeats his message to man. This is the logical interpretation of John's texts 
arrived at if one attributes to the words their proper meaning. 

The presence of the term 'Holy Spirit' in today's text could easily have come from a 
later addition made quite deliberately. It may have been intended to change the 
original meaning which predicted the advent of a prophet subsequent to Jesus and was 
therefore in contradiction with the teachings of the Christian churches at the time of 
their formation; these teachings maintained that Jesus was the last of the prophets. 


The facts recorded here and the commentaries quoted from several extremely eminent 
Christian experts in exegesis have refuted affirmations of orthodoxy supported by the 
line adopted by the last Council on the absolute historical authenticity of the Gospels. 
These are said to have faithfully transmitted what Jesus actually did and taught. 

Several different kinds of argument have been given. 

Firstly, quotations from the Gospels themselves show flat contradictions. It is 
impossible to believe two facts that contradict each other. Neither can one accept 
certain improbabilities and affirmations that go against the cast-iron data provided by 
modern knowledge. In this respect, the two genealogies of Jesus given in the Gospels 
and the untruths implied in them are quite conclusive. 

These contradictions, improbabilities and incompatibilities pass unnoticed by many 
Christians. They are astonished when they discover them because they have been 
influenced by their reading of commentaries that provide subtle explanations 
calculated to reassure them and orchestrated by an apologetic lyricism. Some very 
typical examples have been given of the skill employed by certain experts in exegesis 
in camouflaging what they modestly call 'difficulties'. There are very few passages 

indeed in the Gospels that have been acknowledged as inauthentic although the 
Church declares them canonic. 

According to Father Kannengiesser, works of modern textual criticism have revealed 
data which constitute a 'revolution in methods of Biblical exegesis' so that the facts 
relating to Jesus recorded in the Gospels are no longer 'to be taken literally', they are 
'writings suited to an occasion' or 'combat writings'. Modern knowledge has brought 
to light the history of Judeo-Christianity and the rivalry between communities which 
accounts for the existence of facts that today's readers find disconcerting. The concept 
of eyewitness evangelists is no longer defensible, although numerous Christians still 
retain it today. The work done at the Biblical School of Jerusalem (Fathers Benoit and 
Boismard) shows very clearly that the Gospels were written, revised and corrected 
several times. They also warn the reader that he is "obliged in more than one case to 
give up the notion of hearing Jesus's voice directly". 

The historical nature of the Gospels is beyond question. Through descriptions 
referring to Jesus however, these documents provide us above all with information 
about the character of their authors, the spokesmen for the tradition of the early 
Christian communities to which they belonged, and in particular about the struggle 
between the Judeo-Christians and Paul: Cardinal Danielou's work is authoritative on 
these points. 

Why be surprised by the fact that some evangelists distort certain events in Jesus's life 
with the object of defending a personal point of view? Why be surprised by the 
omission of certain events? Why be surprised by the fictitious nature of other events 

This leads us to compare the Gospels with the narrative poems found in Medieval 
literature. A vivid comparison could be made with the Song of Roland (Chanson de 
Roland), the most well-known of all poems of this kind, which relates a real event in a 
fictitious light. It will be remembered that it describes an actual episode: Roland was 
leading Charlemagne's rear-guard when it was ambushed on the pass at Roncevaux. 
The episode which was of minor importance, is said to have taken place on the 15th 
August, 778 according to historical records (Eginhard). It was raised to the stature of a 
great feat of arms, a battle in a war of religion. It is a whimsical description, but the 
imaginary element does not obliterate one of the real battles that Charlemagne had to 
fight in order to protect his frontiers against the attempts made by neighbouring 
peoples to penetrate his borders. That is the element of truth and the epic style of 
narrative does not remove it. 

The same holds true for the Gospels: Matthew's phantasms, the fiat contradictions 
between Gospels, the improbabilities, the incompatibilities with modern scientific 
data, the successive distortions of the text-all these things add up to the fact that the 
Gospels contain chapters and passages that are the sole product of the human 
imagination. These flaws do not however cast doubt on the existence of Jesus's 
mission: the doubt is solely confined to the course it took. 

The Qur'an and Modern Science 


The relationship between the Qur'an and science is a priori a surprise, especially 
when it turns out to be one of harmony and not of discord. A confrontation between a 
religious book and the secular ideas proclaimed by science is perhaps, in the eyes of 
many people today, something of a paradox. The majority of today's scientists, with a 
small number of exceptions of course, are indeed bound up in materialist theories, and 
have only indifference or contempt for religious questions which they often consider 
to be founded on legend. In the West moreover, when science and religion are 
discussed, people are quite willing to mention Judaism and Christianity among the 
religions referred to, but they hardly ever think of Islam. So many false judgements 
based on inaccurate ideas have indeed been made about it, that today it is very 
difficult to form an exact notion of the reality of Islam. 

As a prelude to any confrontation between the Islamic Revelation and science, it 
would seem essential that an outline be given of a religion that is so little known in 
the West. 

The totally erroneous statements made about Islam in the West are sometimes the 
result of ignorance, and sometimes of systematic denigration. The most serious of all 
the untruths told about it are however those dealing with facts; for while mistaken 
opinions are excusable, the presentation of facts running contrary to the reality is not. 
It is disturbing to read blatant untruths in eminently respectable works written by 
authors who a priori are highly qualified. The following is an example taken from the 
Universalis Encyclopedia (Encyclopedia Universalis) vol. 6. Under the heading 
Gospels (Evangiles) the author alludes to the differences between the latter and the 
Qur'an: "The evangelists (. . .) do not (. . .), as in the Qur'an, claim to transmit an 
autobiography that God miraculously dictated to the Prophet . . .".In fact, the Qur'an 
has nothing to do with an autobiography: it is a preaching; a consultation of even the 
worst translation would have made that clear to the author. The statement we have 
quoted is as far from reality as if one were to define a Gospel as an account of an 
evangelist's life. The person responsible for this untruth about the Qur'an is a 
professor at the Jesuit Faculty of Theology, Lyon ! The fact that people utter such 
untruths helps to give a false impression of. the Qur'an and Islam. 

There is hope today however because religions are no longer as inward-looking as 
they were and many of them are seeking for mutual understanding. One must indeed 
be impressed by a knowledge of the fact that an attempt is being made on the highest 
level of the hierarchy by Roman Catholics to establish contact with Muslims; they are 
trying to fight incomprehension and are doing their utmost to change the inaccurate 
views on Islam that are so widely held. 

In the Introduction to this work, I mentioned the great change that has taken place in 
the last few years and I quoted a document produced by the Office for Non-Christian 
Affairs at the Vatican under the title Orientations for a Dialogue between Christians 
and Muslims (Orientations pour un dialogue entre Chretiens et musulmans). It is a 
very important document in that it shows the new position adopted towards Islam. As 

we read in the third edition of this study (1970), this new position calls for 'a revision 
of our attitude towards it and a critical examination of our prejudices' . . . 'We should 
first set about progressively changing the way our Christian brothers see it. This is the 
most important of all.' . . . We must clear away the 'out-dated image inherited from the 
past, or distorted by prejudice and slander' . . . , and 'recognize the past injustice 
towards the Muslims for which the West, with its Christian education, is to 
blame. '[46] The Vatican document is nearly 150 pages long. It therefore expands on 
the refutation of classic views held by Christians on Islam and sets out the reality. 

Under the title Emancipating ourselves from our worst prejudices (Nous liberer de 
nos prejuges les plus notables) the authors address the following suggestions to 
Christians: "Here also, we must surrender to a deep purification of our attitude. In 
particular, what is meant by this are certain 'set judgements' that are all too often and 
too lightly made about Islam. It is essential not to cultivate in the secret of our hearts 
views such as these, too easily or arbitrarily arrived at, and which the sincere Muslim 
finds confusing." 

One extremely important view of this kind is the attitude which leads people to 
repeatedly use the term Allah' to mean the God of the Muslims, as if the Muslims 
believed in a God who was different from the God of the Christians. Al lah means 'the 
Divinity' in Arabic: it is a single God, implying that a correct transcription can only 
render the exact meaning of the word with the help of the expression 'God'. For the 
Muslim, al lah is none other than the God of Moses and Jesus. 

The document produced by the Office for Non-Christian Affairs at the Vatican 
stresses this fundamental point in the following terms: 

"It would seem pointless to maintain that Allah is not really God, as do certain people 
in the West! The conciliar documents have put the above assertion in its proper place. 
There is no better way of illustrating Islamic faith in God than by quoting the 
following extracts from Lumen Gentium[47]. 'The Muslims profess the faith of 
Abraham and worship with us the sole merciful God, who is the future judge of men 
on the Day of Reckoning . . .'" 

One can therefore understand the Muslims' protest at the all too frequent custom in 
European languages of saying 'Allah' instead of 'God' . . . Cultivated Muslims have 
praised D. Masson's French transition of the Qur'an for having 'at last' written 
T>ieu'[48] instead of Allah'. 

The Vatican document points out the following: "Allah is the only word that Arabic- 
speaking Christians have for God." Muslims and Christians worship a single God. 
The Vatican document then undertakes a critical examination of the other false 
judgements made on Islam. 

Islamic fatalism' is a widely-spread prejudice; the document examines this and 
quoting the Qur'an for support, it puts in opposition to this the notion of the 
responsibility man has, who is to be judged by his actions. It shows that the concept of 
an Islamic legalism is false; on the contrary, it opposes the sincerity of faith to this by 
quoting two phrases in the Qur'an that are highly misunderstood in the West: 

"There is no compulsion in religion" (sura 2, verse 256) 

"(God) has not laid upon you in religion any hardship" (sura 22, verse 78) 

The document opposes the widely-spread notion of 'Islam, religion of fear' to 'Islam, 
religion of love'-love of one's neighbor based on faith in God. It refutes the falsely 
spread notion that Muslim morality hardly exists and the other notion, shared by so 
many Jews and Christians, of Islamic fanaticism. It makes the following comment on 
this: "In fact, Islam was hardly any more fanatical during its history than the sacred 
bastions of Christianity whenever the Christian faith took on, as it were, a political 
value." At this point, the authors quote expressions from the Qur'an that show how, in 
the West, the expression 'Holy War'[49] has been mis-translated; "in Arabic it is Al 
jihad fi sabil Allah, the effort on God's road", "the effort to spread Islam and defend it 
against its aggressors." The Vatican document continues as follows: "The, jihad is not 
at all the Biblical kherem; it does not lead to extermination, but to the spreading of 
God's and man's rights to new lands. "-"The past violence of the, jihad generally 
followed the rules of war; at the time of the Crusades moreover, it was not always the 
Muslims that perpetrated the worst slaughters." 

Finally, the document deals with the prejudice according to which "Islam is a hide- 
bound religion which keeps its followers in a kind of superannuated Middle Ages, 
making them unfit to adapt to the technical conquests of the modern age." It compares 
analogous situations observed in Christian countries and states the following: "we 
find, (. ..) in the traditional expansion of Muslim thought, a principle of possible 
evolution in civilian society ." 

I am certain that this defense of Islam by the Vatican will surprise many believers 
today, be they Muslims, Jews or Christians. It is a demonstration of sincerity and 
open-mindedness that is singularly in contrast with the attitudes inherited from the 
past. The number of people in the West who are aware of the new attitudes adopted 
by the highest authorities in the Catholic Church is however very small. 

Once one is aware of this fact, it comes as less of a surprise to learn of the actions that 
sealed this reconciliation: firstly, there was the official visit made by the President of 
the Office for Non-Christian Affairs at the Vatican to King Faisal of Saudi Arabia; 
then the official reception given by Pope Paul VI to the Grand Ulema of Saudi Arabia 
in the course of 1974. Henceforth, one understands more clearly the spiritual 
significance of the fact that His Grace Bishop Elchinger received the Grand Ulema at 
his cathedral in Strasbourg and invited them during their visit to pray in the choir. 
This they did before the altar, turned towards Makka. 

Thus the representatives of the Muslim and Christian worlds at their highest level, 
who share a faith in the same God and a mutual respect for their differences of 
opinion, have agreed to open a dialogue. This being so, it is surely quite natural for 
other aspects of each respective Revelation to be confronted. The subject of this 
confrontation is the examination of the Scriptures in the light of scientific data and 
knowledge concerning the authenticity of the texts. This examination is to be 
undertaken for the Qur'an as it was for the Judeo-Christian Revelation. 

The relationship between religions and science has not always been the same in any 
one place or time. It is a fact that there is no writing belonging to a monotheistic 

religion that condemns science. In practise however, it must be admitted that scientists 
have had great difficulties with the religious authorities of certain creeds. For many 
centuries, in the Christian world, scientific development was opposed by the 
authorities in question, on their own initiative and without reference to the authentic 
Scriptures. We already know the measures taken against those who sought to enlarge 
science, measures which often made scientists go into exile to avoid being burnt at the 
stake, unless they recanted, changed their attitude and begged for pardon. The case of 
Galileo is always cited in this context: he was tried for having accepted the 
discoveries made by Copernicus on the rotation of the Earth. Galileo Was condemned 
as the result of a mistaken interpretation of the Bible, since not a single Scripture 
could reasonably be brought against him. 

In the case of Islam, the attitude towards science was, generally speaking, quite 
different. Nothing could be clearer than the famous Hadith of the Prophet: "Seek for 
science, even in China", or the other hadith which says that the search for knowledge 
is a strict duty for every Muslim man and woman. As we shall see further on in this 
section, another crucial fact is that the Qur'an, while inviting us to cultivate science, 
itself contains many observations on natural phenomena and includes explanatory 
details which are seen to be in total agreement with modem scientific data. There is no 
equal to this in the Judeo-Christian Revelation. 

It would nevertheless be wrong to imagine that, in the history of Islam, certain 
believers had never harboured a different attitude towards science. It is a fact that, at 
certain periods, the obligation to educate oneself and others was rather neglected. It is 
equally true that in the Muslim world, as elsewhere, an attempt was sometimes made 
to stop scientific development. All the same it will be remembered that at the height 
of Islam, between the Eighth and Twelfth centuries A.D., i.e. at a time when 
restrictions on scientific development were in force in the Christian world, a very 
large number of studies and discoveries were being made at Islamic universities. It 
was there that the remarkable cultural resources of the time were to be found. The 
Califs library at Cordoba contained 400,000 volumes. Averroes was teaching there, 
and Greek, Indian and Persian sciences were taught. This is why scholars from all 
over Europe went to study at Cordoba, just as today people go to the United States to 
perfect their studies. A very great number of ancient manuscripts have come down to 
us thanks to cultivated Arabs who acted as the vehicle for the culture of conquered 
countries. We are also greatly indebted to Arabic culture for mathematics (algebra 
was an Arabic invention), astronomy, physics (optics), geology, botany, medicine 
(Avicenna) etc. For the very first time, science took on an international character in 
the Islamic universities of the Middle Ages. At this time, men were more steeped in 
the religious spirit than they are today, but in the Islamic world, this did not prevent 
them from being both believers and scientists. Science was the twin of religion and it 
should never have ceased to be so. 

The Medieval period was, for the Christian world, a time of stagnation and absolute 
conformity. It must be stressed that scientific research was not slowed down by the 
Judeo-Christian Revelation itself, but rather by those people who claimed to be its 
servants. Following the Renaissance, the scientists' natural reaction was to take 
vengeance on their former enemies; this vengeance still continues today, to such an 
extent indeed that in the West, anyone who talks of God in scientific circles really 

does stand out. This attitude affects the thinking of all young people who receive a 
university education, Muslims included. 

Their thinking could hardly be different from what it is considering the extreme 
positions adopted by the most eminent scientists. A Nobel prize winner for Medicine 
has tried in the last few years to persuade people, in a book intended for mass 
publication, that living matter was able to create itself by chance from several basic 
components. Starting, he says, with this primitive living matter, and under the 
influence of various external circumstances, organized living beings were formed, 
resulting in the formidable complex being that constitutes man. 

Surely these marvels of contemporary scientific knowledge in the field of life should 
lead a thinking person to the opposite conclusion. The organization presiding over the 
birth and maintenance of life surely appears more and more complicated as one 
studies it; the more details one knows, the more admiration it commands. A 
knowledge of this organization must surely lead one to consider as less and less 
probable the part chance has to play in the phenomenon of life. The further one 
advances along the road to knowledge, especially of the infinitely small, the more 
eloquent are the arguments in favor of the existence of a Creator. Instead of being 
filled with humility in the face of such facts, man is filled with arrogance. He sneers at 
any idea of God, in the same way he runs down anything that detracts from his 
pleasure and enjoyment. This is the image of the materialist society that is flourishing 
at present in the West. 

What spiritual forces can be used to oppose this pollution of thought practised by 
many contemporary scientists? 

Judaism and Christianity make no secret of their inability to cope with the tide of 
materialism and invasion of the West by atheism. Both of them are completely taken 
off guard, and from one decade to the next one can surely see how seriously 
diminished their resistance is to this tide that threatens to sweep everything away. The 
materialist atheist sees in classic Christianity nothing more than a system constructed 
by men over the last two thousand years designed to ensure the authority of a minority 
over their fellow men. He is unable to find in Judeo-Christian writings any language 
that is even vaguely similar to his own; they contain so many improbabilities, 
contradictions and incompatibilities with modern scientific data, that he refuses to 
take texts into consideration that the vast majority of theologians would like to see 
accepted as an inseparable whole. 

When one mentions Islam to the materialist atheist, he smiles with a complacency that 
is only equal to his ignorance of the subject. In common with the majority of western 
intellectuals, of whatever religious persuasion, he has an impressive collection of false 
notions about Islam. 

One must, on this point, allow him one or two excuses: Firstly, apart from the newly- 
adopted attitudes prevailing among the highest Catholic authorities, Islam has always 
been subject in the West to a so-called 'secular slander'. Anyone in the West who has 
acquired a deep knowledge of Islam knows just to what extent its history, dogma, and 
aims have been distorted. One must also take into account the fact that documents 

published in European languages on this subject (leaving aside highly specialized 
studies) do not make the work of a person willing to learn any easier. 

A knowledge of the Islamic Revelation is indeed fundamental from this point of view. 
Unfortunately, passages from the Qur'an, especially those relating to scientific data, 
are badly translated and interpreted, so that a scientist has every right to make 
criticisms-with apparent justification-that the Book does not actually deserve at all. 
This detail is worth noting henceforth: inaccuracies in translation or erroneous 
commentaries (the one is often associated with the other), which would not have 
surprised anybody one or two centuries ago, offend today's scientists. When faced 
with a badly translated phrase containing a scientifically unacceptable statement, the 
scientist is prevented from taking the phrase into serious consideration. In the chapter 
on human reproduction, a very typical example will be given of this kind of error. 

Why do such errors in translation exist? They may be explained by the fact that 
modern translators often take up, rather uncritically, the interpretations given by older 
commentators. In their day, the latter had an excuse for having given an inappropriate 
definition to an Arabic word containing several possible meanings; they could not 
possibly have understood the real sense of the word or phrase which has only become 
clear in the present day thanks to scientific knowledge. In other words, the problem is 
raised of the necessary revision of translations and commentaries. It was not possible 
to do this at a certain period in the past, but nowadays we have knowledge that 
enables us to render their true sense. These problems of translation are not present for 
the texts of the Judeo-Christian Revelation, the case described here is absolutely 
unique to the Qur'an. 

These scientific considerations, which are very specific to the Qur'an, greatly 
surprised me at first. Up until then, I had not thought it possible for one to find so 
many statements in a text compiled more than thirteen centuries ago referring to 
extremely diverse subjects and all of them totally in keeping with modern scientific 
knowledge. In the beginning, I had no faith whatsoever in Islam. I began this 
examination of the texts with a completely open mind and a total objectivity. If there 
was any influence acting upon me, it was gained from what I had been taught in my 
youth; people did not speak of Muslims, but of 'Muhammadans', to make it quite clear 
that what was meant was a religion founded by a man and which could not therefore 
have any kind of value in terms of God. Like many in the West, I could have retained 
the same false notions about Islam; they are so widely- spread today, that I am indeed 
surprised when I come across anyone, other than a specialist, who can talk in an 
enlightened manner on this subject. I therefore admit that before I was given a view of 
Islam different from the one received in the West, I was myself extremely ignorant. 

I owe the fact that I was able to realize the false nature of the judgements generally 
made in the West about Islam to exceptional circumstances. It was in Saudi Arabia 
itself that an inkling was given to me of the extent to which opinions held in the West 
on this subject are liable to error. 

The debt of gratitude I owe to the late King Faisal, whose memory I salute with 
deepest respect, is indeed very great: the fact that I was given the signal honour of 
hearing him speak on Islam and was able to raise with him certain problems 
concerning the interpretation of the Qur'an in relation to modern science is a very 

cherished memory. It was an extremely great privilege for me to have gathered so 
much precious information from him personally and those around him. 

Since I had now seen the wide gap separating the reality of Islam from the image we 
have of it in the West, I experienced a great need to learn Arabic (which I did not 
speak) to be sumciently well-equipped to progress in the study of such a 
misunderstood religion. My first goal was to read the Qur'an and to make a sentence- 
by-sentence analysis of it with the help of various commentaries essential to a critical 
study. My approach was to pay special attention to the description of numerous 
natural phenomena given in the Qur'an; the highly accurate nature of certain details 
referring to them in the Book, which was only apparent in the original, struck me by 
the fact that they were in keeping with present-day ideas, although a man living at the 
time of Muhammad could not have suspected this at all. I subsequently read several 
works written by Muslim authors on the scientific aspects- of the Qur'anic text: they 
were extremely helpful in my appreciation of it, but I have not so far discovered a 
general study of this subject made in the West. 

What initially strikes the reader confronted for the first time with a text of this kind is 
the sheer abundance of subjects discussed: the Creation, astronomy, the explanation 
of certain matters concerning the earth, and the animal and vegetable kingdoms, 
human reproduction. Whereas monumental errors are to be found in the Bible, I could 
not find a single error in the Qur'an. I had to stop and ask myself: if a man was the 
author of the Qur'an, how could he have written facts in the Seventh century A.D. that 
today are shown to be in keeping with modern scientific knowledge? There was 
absolutely no doubt about it: the text of the Qur'an we have today is most definitely a 
text of the period, if I may be allowed to put it in these terms (in the next chapter of 
the present section of the book I shall be dealing with this problem). What human 
explanation can there be for this observation? In my opinion there is no explanation; 
there is no special reason why an inhabitant of the Arabian Peninsula should, at a time 
when King Dagobert was reigning in France (629-639 A.D.), have had scientific 
knowledge on certain subjects that was ten centuries ahead of our own. 

It is an established fact that at the time of the Qur'anic Revelation, i.e. within a period 
of roughly twenty years straddling Hegira (622 A.D.), scientific knowledge had not 
progressed for centuries and the period of activity in Islamic civilization, with its 
accompanying scientific upsurge, came after the close of the Qur'anic Revelation. 
Only ignorance of such religious and secular data can lead to the following bizarre 
suggestion I have heard several times: if surprising statements of a scientific nature 
exist in the Qur'an, they may be accounted for by the fact that Arab scientists were so 
far ahead of their time and Muhammad was influenced by their work. Anyone who 
knows anything about Islamic history is aware that the period of the Middle Ages 
which saw the cultural and scientific upsurge in the Arab world came after 
Muhammad, and would not therefore indulge in such whims. Suggestions of this kind 
are particularly off the mark because the majority of scientific facts which are either 
suggested or very clearly recorded in the Qur'an have only been confirmed in modern 

It is easy to see therefore how for centuries commentators on the Qur'an (including 
those writing at the height of Islamic culture) have inevitably made errors of 
interpretation in the case of certain verses whose exact meaning could not possibly 

have been grasped. It was not until much later, at a period not far from our own, that it 
was possible to translate and interpret them correctly. This implies that a thorough 
linguistic knowledge is not in itself sufficient to understand these verses from the 
Qur'an. What is needed along with this is a highly diversified knowledge of science. 
A study such as the present one embraces many disciplines and is in that sense 
encyclopedic. As the questions raised are discussed, the variety of scientific 
knowledge essential to the understanding of certain verses of the Qur'an will become 

The Qur'an does not aim at explaining certain laws governing the Universe, however; 
it has an absolutely basic religious objective. The descriptions of Divine Omnipotence 
are what principally incite man to reflect on the works of Creation. They are 
accompanied by references to facts accessible to human observation or to laws 
defined by God who presides over the organization of the universe both in the 
sciences of nature and as regards man. One part of these assertions is easily 
understood, but the meaning of the other can only be grasped if one has the essential 
scientific knowledge it requires. This means that in former times, man could only 
distinguish an apparent meaning which led him to draw the wrong conclusions on 
account of the inadequacy of his knowledge at the time in question. 

It is possible that the choice of verses from the Qur'an which are to be studied for their 
scientific content may perhaps seem too small for certain Muslim writers who have 
already drawn attention to them before I have. In general, I believe I have retained a 
slightly smaller number of verses than they have. On the other hand, I have singled 
out several verses which until now have not, in my opinion, been granted the 
importance they deserve from a scientific point of view. Wherever I may have 
mistakenly failed to take verses into consideration for this study that were selected by 
these writers, I hope that they will not hold it against me. I have also found, on 
occasion, that certain books contain scientific interpretations which do not appear to 
me to be correct; it is with an open mind and a clear conscience that I have provided 
personal interpretations of such verses. 

By the same token, I have tried to find references in the Qur'an to phenomena 
accessible to human comprehension but which have not been confirmed by modern 
science. In this context, I think I may have found references in the Qur'an to the 
presence of planets in the Universe that are similar to the Earth. It must be added that 
many scientists think this is a perfectly feasible fact, although modern data cannot 
provide any hint of certainty. I thought I owed it to myself to mention this, whilst 
retaining all the attendant reservations that might be applied. 

Had this study been made thirty years ago, it would have been necessary to add 
another fact predicted by the Qur'an to what would have been cited concerning 
astronomy , this fact is the conquest of space. At that time, subsequent to the first 
trials of ballistic missiles, people imagined a day when man would perhaps have the 
material possibility of leaving his earthly habitat and exploring space. It was then 
known that a verse existed in the Qur'an predicting how one day man would make this 
conquest. This statement has now been verified. 

The present confrontation between Holy Scripture and science brings ideas into play, 
both for the Bible and the Qur'an, which concern scientific truth. For this 

confrontation to be valid, the scientific arguments to be relied upon must be quite 
soundly established and must leave no room for doubt. Those who balk at the idea of 
accepting the intervention of science in an appreciation of the Scriptures deny that it is 
possible for science to constitute a valid term of comparison (whether it be the Bible, 
which does not escape the comparison unscathed-and we have seen why-or the 
Qur'an, which has nothing to fear from science). Science, they say, is changing with 
the times and a fact accepted today may be rejected later. 

This last comment calls for the following observation: a distinction must be drawn 
between scientific theory and duly controlled observed fact. Theory is intended to 
explain a phenomenon or a series of phenomena not readily understandable. In many 
instances theory changes: it is liable to be modified or replaced by another theory 
when scientific progress makes it easier to analyse facts and invisage a more viable 
explanation. On the other hand, an observed fact checked by experimentation is not 
liable to modification: it becomes easier to define its characteristics, but it remains the 
same. It has been established that the Earth revolves around the Sun and the Moon 
around the Earth, and this fact will not be subject to revision; all that may be done in 
the future is to define the orbits more clearly. 

A regard for the changing nature of theory is, for example, what made me reject a 
verse from the Qur'an thought by a Muslim physicist to predict the concept of anti- 
matter, a theory which is at present the subject of much debate. One can, on the other 
hand, quite legitimately devote great attention to a verse from the Qur'an describing 
the aquatic origins of life, a phenomenon we shall never be able to verify, but which 
has many arguments that speak in its favour. As for observed facts such as the 
evolution of the human embryo, it is quite possible to confront different stages 
described in the Qur'an with the data of modern embryology and find complete 
concordance between modern science and the verses of the Qur'an referring to this 

This confrontation between the Qur'an and science has been completed by two other 
comparisons: one is the confrontation of modern knowledge with Biblical data on the 
same subjects; and the other is the comparison from the same scientific point of view 
between the data in the Qur'an, the Book of Revelation transmitted by God to the 
Prophet, and the data in the Hadiths, books narrating the deeds and sayings of 
Muhammad that lie outside the written Revelation. 

At the end of this, the third section of the present work, the detailed results of the 
comparison between the Biblical and Qur'anic description of a single event are given, 
along with an account of how the passage fared when subjected to the scientific 
criticism of each description. An examination has, for example, been made in the case 
of the Creation and of the Flood. In each instance, the incompatibilities with science 
in the Biblical description have been made clear. Also to be seen is the complete 
agreement between science and the descriptions in the Qur'an referring to them. We 
shall note precisely those differences that make one description scientifically 
acceptable in the present day and the other unacceptable. 

This observation is of prime importance, since in the West, Jews, Christians and 
Atheists are unanimous in stating (without a scrap of evidence however) that 
Muhammad wrote the Qur'an or had it written as an imitation of the Bible. It is 

claimed that stories of religious history in the Qur'an resume Biblical stories. This 
attitude is as thoughtless as saying that Jesus Himself duped His contemporaries by 
drawing inspiration from the Old Testament during His preachings: the whole of 
Matthew's Gospel is based on this continuation of the Old Testament, as we have 
indeed seen already. What expert in exegesis would dream of depriving Jesus of his 
status as God's envoy for this reason? This is nevertheless the way that Muhammad is 
judged more often than not in the West: "all he did Was to copy the Bible". It is a 
summary judgement that does not take account of the fact that the Qur'an and the 
Bible provide different versions of a single event. People prefer not to talk about the 
difference in the descriptions. They are pronounced to be the same and thus scientific 
knowledge need not be brought in. We shall enlarge on these problems when dealing 
with the description of the Creation and the Flood. 

The collection of hadiths are to Muhammad what the Gospels are to Jesus: 
descriptions of the actions and sayings of the Prophet. Their authors were not 
eyewitnesses.. (This applies at least to the compilers of the collections of hadiths 
which are said to be the most authentic and were collected much later than the time 
when Muhammad was alive). They do not in any way constitute books containing the 
written Revelation. They are not the word of God, but the sayings of the Prophet. In 
these books, which are very widely read, statements are to be found containing errors 
from a scientific point of view, especially medical remedies. We naturally discount 
anything relating to problems of a religious kind, since they are not discussed here in 
the context of the hadiths. Many hadiths are of doubtful authenticity, they are 
discussed by Muslim scientists themselves. When the scientific nature of one of the 
hadiths is touched upon in the present work, it is essentially to put into relief all that 
distinguishes them from the Qur'an itself when seen from this point of view, since the 
latter does not contain a single scientific statement that is unacceptable. The 
difference, as we shall see, is quite startling. 

The above observation makes the hypothesis advanced by those who see Muhammad 
as the author of the Qur'an quite untenable. How could a man, from being illiterate, 
become the most important author, in terms of literary merit, in the whole of Arabic 
literature? How could he then pronounce truths of a scientific nature that no other 
human being could possibly have developed at the time, and all this without once 
making the slightest error in his pronouncements on the subject? 

The ideas in this study are developed from a purely scientific point of view. They lead 
to the conclusion that it is inconceivable for a human being living in the Seventh 
century A.D. to have made statements in the Qur'an on a great variety of subjects that 
do not belong to his period and for them to be in keeping with what was to be known 
only centuries later. For me, there can be no human explanation to the Qur'an. 

Authenticity of the Qur'an. 
How It Came To Be Written. 

Thanks to its undisputed authenticity, the text of the Qur'an holds a unique place 
among the books of Revelation, shared neither by the Old nor the New Testament. In 
the first two sections of this work, a review was made of the alterations undergone by 
the Old Testament and the Gospels before they were handed down to us in the form 
we know today. The same is not true for the Qur'an for the simple reason that it was 
written down at the time of the Prophet; we shall see how it came to be written, i.e. 
the process involved. 

In this context, the differences separating the Qur'an from the Bible are in no way due 
to questions essentially concerned with date. Such questions are constantly put 
forward by certain people without regard to the circumstances prevailing at the time 
when the Judeo-Christian and the Qur'anic Revelations were written; they have an 
equal disregard for the circumstances surrounding the transmission of the Qur'an to 
the Prophet. It is suggested that a Seventh century text had more likelihood of coming 
down to us unaltered than other texts that are as many as fifteen centuries older. This 
comment, although correct, does not constitute a sufficient reason ; it is made more to 
excuse the alterations made in the Judeo-Christian texts in the course of centuries than 
to underline the notion that the text of the Qur'an, which was more recent, had less to 
fear from being modified by man. 

In the case of the Old Testament, the sheer number of authors who tell the same story, 
plus all the revisions carried out on the text of certain books from the pre-Christian 
era, constitute as many reasons for inaccuracy and contradiction. As for the Gospels, 
nobody can claim that they invariably contain faithful accounts of Jesus's words or a 
description of his actions strictly in keeping with reality. We have seen how 
successive versions of the texts showed a lack of definite authenticity and moreover 
that their authors were not eyewitnesses. 

Also to be underlined is the distinction to be made between the Qur'an, a book of 
written Revelation, and the hadiths, collections of statements concerning the actions 
and sayings of Muhammad. Some of the Prophet's companions started to write them 
down from the moment of his death. As an element of human error could have slipped 
in, the collection had to be resumed later and subjected to rigorous criticism so that 
the greatest credit is in practise given to documents that came along after Muhammad. 
Their authenticity varies, like that of the Gospels. Not a single Gospel was written 
down at the time of Jesus (they were all written long after his earthly mission had 
come to an end), and not a single collection of hadiths was compiled during the time 
of the Prophet. 

The situation is very different for the Qur'an. As the Revelation progressed, the 
Prophet and the believers following him recited the text by heart and it was also 
written down by the scribes in his following. It therefore starts off with two elements 
of authenticity that the Gospels do not possess. This continued up to the Prophet's 
death. At a time when not everybody could write, but everyone was able to recite, 
recitation afforded a considerable advantage because of the double-checking possible 
when the definitive text was compiled. 

The Qur'anic Revelation was made by Archangel Gabriel to Muhammad. It took place 
over a period of more than twenty years of the Prophet's life, beginning with the first 
verses of Sura 96, then resuming after a three-year break for a long period of twenty 

years up to the death of the Prophet in 632 A.D., i.e. ten years before Hegira and ten 
years after Hegira. [50] 

The following was the first Revelation (sura 96, verses 1 to 5)[51]. 

"Read: In the name of thy Lord who created, 

Who created man from something which clings 

Read! Thy Lord is the most Noble 

Who taught by the pen 

Who taught man what he did not know." 

Professor Hamidullah notes in the Introduction to his French translation of the Qur'an 
that one of the themes of this first Revelation was the 'praise of the pen as a means of 
human knowledge' which would 'explain the Prophet's concern for the preservation of 
the Qur'an in writing.' 

Texts formally prove that long before the Prophet left Makka for Madina (i.e. long 
before Hegira), the Qur'anic text so far revealed had been written down. We shall see 
how the Qur'an is authentic in this. We know that Muhammad and the Believers who 
surrounded him were accustomed to reciting the revealed text from memory. It is 
therefore inconceivable for the Qur'an to refer to facts that did not square with reality 
because the latter could so easily be checked with people in the Prophet's following, 
by asking the authors of the transcription. 

Four suras dating from a period prior to Hegira refer to the writing down of the Qur'an 
before the Prophet left Makka in 622 (sura 80, verses 1 1 to 16): 

"By no means! Indeed it is a message of instruction 

Therefore whoever wills, should remember 

On leaves held in honor 

Exalted, purified 

In the hands of scribes 

Noble and pious." 

Yusuf Ali, in the commentary to his translation, 1934, wrote that when the Revelation 
of this sura was made, forty-two or forty-five others had been written and were kept 
by Muslims in Makka (out of a total of 1 14). 

-Sura 85, verses 21 and 22: 

"Nay, this is a glorious reading[52] 
On a preserved tablet" 

-Sura 56, verses 77 to 80: 

"This is a glorious reading[52] 

In a book well kept Which none but the purified teach. 

This is a Revelation from the Lord of the Worlds." 

-Sura 25, verse 5: 

"They said: Tales of the ancients which he has caused to be written and they are 
dictated to him morning and evening." Here we have a reference to the accusations 
made by the Prophet's enemies who treated him as an imposter. They spread the 
rumour that stories of antiquity were being dictated to him and he was writing them 
down or having them transcribed (the meaning of the word is debatable, but one must 
remember that Muhammad was illiterate). However this may be, the verse refers to 
this act of making a written record which is pointed out by Muhammad's enemies 

A sura that came after Hegira makes one last mention of the leaves on which these 
divine instructions were written: 

-Sura 98, verses 2 and 3: 

"An (apostle) from God recites leaves 

Kept pure where are decrees right and straight." 

The Qur'an itself therefore provides indications as to the fact that it was set down in 
writing at the time of the Prophet. It is a known fact that there were several scribes in 
his following, the most famous of whom, Zaid Ibn Thabit, has left his name to 

In the preface to his French translation of the Qur'an (1971), Professor Hamidullah 
gives an excellent description of the conditions that prevailed when the text of the 
Qur'an was written, lasting up until the time of the Prophet's death: 

"The sources all agree in stating that whenever a fragment of the Qur'an was revealed, 
the Prophet called one of his literate companions and dictated it to him, indicating at 
the same time the exact position of the new fragment in the fabric of what had already 
been received . . . Descriptions note that Muhammad asked the scribe to reread to him 
what had been dictated so that he could correct any deficiencies . . . Another famous 
story tells how every year in the month of Ramadan, the Prophet would recite the 
whole of the Qur'an (so far revealed) to Gabriel . . ., that in the Ramadan preceding 
Muhammad's death, Gabriel had made him recite it twice ... It is known how since 
the Prophet's time, Muslims acquired the habit of keeping vigil during Ramadan, and 
of reciting the whole of the Qur'an in addition to the usual prayers expected of them. 
Several sources add that Muhammad's scribe Zaid was present at this final bringing- 
together of the texts. Elsewhere, numerous other personalities are mentioned as well." 

Extremely diverse materials were used for this first record: parchment, leather, 
wooden tablets, camels' scapula, soft stone for inscriptions, etc. 

At the same time however, Muhammad recommended that the faithful learn the 
Qur'an by heart. They did this for a part if not all of the text recited during prayers. 
Thus there were Hafizun who knew the whole of the Qur'an by heart and spread it 
abroad. The method of doubly preserving the text both in writing and by 
memorization proved to be extremely precious. 

Not long after the Prophet's death (632), his successor Abu Bakr, the first Caliph of 
Islam, asked Muhammad's former head scribe, Zaid Ibn Thabit, to make a copy, this 

he did. On Omar's initiative (the future second Caliph), Zaid consulted all the 
information he could assemble at Madina: the witness of the Hafizun, copies of the 
Book written on various materials belonging to private individuals, all with the object 
of avoiding possible errors in transcription. Thus an extremely faithful copy of the 
Book was obtained. 

The sources tell us that Caliph Omar, Abu Bakr's successor in 634, subsequently 
made a single volume (mushaf) that he preserved and gave on his death to his 
daughter Hafsa, the Prophet's widow. 

The third Caliph of Islam, Uthman, who held the caliphate from 644 to 655, entrusted 
a commission of experts with the preparation of the great recension that bears his 
name. It checked the authenticity of the document produced under Abu Bakr which 
had remained in Hafsa's possession until that time. The commission consulted 
Muslims who knew the text by heart. The critical analysis of the authenticity of the 
text was carried out very rigorously. The agreement of the witnesses was deemed 
necessary before the slightest verse containing debatable material was retained. It is 
indeed known how some verses of the Qur'an correct others in the case of 
prescriptions: this may be readily explained when one remembers that the Prophet's 
period of apostolic activity stretched over twenty years (in round figures). The result 
is a text containing an order of suras that reflects the order followed by the Prophet in 
his complete recital of the Qur'an during Ramadan, as mentioned above. 

One might perhaps ponder the motives that led the first three Caliphs, especially 
Uthman, to commission collections and recensions of the text. The reasons are in fact 
very simple: Islam's expansion in the very first decades following Muhammad's death 
was very rapid indeed and it happened among peoples whose native language was not 
Arabic. It was absolutely necessary to ensure the spread of a text that retained its 
original purity. Uthman's recension had this as its objective. 

Uthman sent copies of the text of the recension to the centres of the Islamic Empire 
and that is why, according to Professor Hamidullah, copies attributed to Uthman exist 
in Tashkent and Istanbul. Apart from one or two possible mistakes in copying, the 
oldest documents known to the present day, that are to be found throughout the 
Islamic world, are identical; the same is true for documents preserved in Europe (there 
are fragments in the Bibliotheque Nationale in Paris which, according to the experts, 
date from the Eighth and Ninth centuries A.D., i.e. the Second and Third Hegirian 
centuries). The numerous ancient texts that are known to be in existence all agree 
except for very minor variations which do not change the general meaning of the text 
at all. If the context sometimes allows more than one interpretation, it may well have 
to do with the fact that ancient writing was simpler than that of the present day. [53] 

The 1 14 suras were arranged in decreasing order of length; there were nevertheless 
exceptions. The chronological sequence of the Revelation was not followed. In the 
majority of cases however, this sequence is known. A large number of descriptions 
are mentioned at several points in the text, sometimes giving rise to repetitions. Very 
frequently a passage will add details to a description that appears elsewhere in an 
incomplete form. Everything connected with modern science is, like many subjects 
dealt with in the Qur'an, scattered throughout the book without any semblance of 

It is imporatnt to say that Qua'an was collected during the Prophet's lifetime. The 
Prophet, and before his death, had showed the collection of Qur'an scrolls to Gabriel 
many times. So, what is said in regard to collecting of Qur'an during the ruling period 
of the Caliphs after the Prophet means copying the same original copy written in the 
Prophet's life which later were sent to different countries, and it does not mean the 
recording or writing of Qur'an through oral sources as it may be thought. Yet, many of 
the Companions have written the Qur'an exactly during the lifetime of the Prophet. 
One of those was Imam Ali's copy. He, because of his close relation with the Prophet, 
his long companionship, didn't only collect the dispersed scrolls of the Qur'an, but he 
rather could accompany it with a remarkable Tafseer, mentioning the occasion ofeach 
verse's descension, and was regarded the first Tafseer of Qur'an since the beginning of 
the Islamic mission. Ibn Abi Al-Hadeed says," All the scholars agree that Imam Ali is 
the first one who collected the Qur'an,"(see Sharhul Nahj, 271). Another one, Kittani, 
says that Imam Ali could arrange the Qur'an according to each surah's order of 
descension,(see Strategic Administration, 461). Ibn Sireen Tabe'ee relates 
from'Ikrimeh, who said that 'Imam Ali could collect the Qur'an in a manner that if all 
mankind and jinn gathered to do that, they could not do it at all,'(see al-Itqan 1 157- 
58). Ibn Jizzi Kalbi also narrates, "If only we could have the Qur'an which was 
collected by Ali then we could gain a lot of knowledge," (see al-Tasheel, 114). That 
was only a brief note about the benefits of Imam Ali's Mus'haf, as Ibn Sireen had 
declared, "I searched so long for Imam Ali's Mus'haf and I correspounded with 
Medina, but all my efforts gone in vain.'(see al-Itqan, 1/58, al-Tabaqat,2/338). Thus; it 
becomes certain that Qur'an has been collected by Imam Ali without simple 
difference between it and other known copies, except in the notes mentioned by Him 
which renders it as the most excellent copy has ever been known. Unfortunately, the 
inconvenient political conditions emerged after the demise of the Prophet,(i.e after the 
wicked issue of Saqeefah) was a main obstacle to get benefits from that remarkable 
copy of the Qur'an. 

The Creation of the Heavens and the Earth. 


In contrast to the Old Testament, the Qur'an does not provide a unified description of 
the Creation. Instead of a continuous narration, there are passages scattered all over 
the Book which deal with certain aspects of the Creation and provide information on 
the successive events marking its development with varying degrees of detail. To gain 
a clear idea of how these events are presented, the fragments scattered throughout a 
large number of suras have to be brought together. 

This dispersal throughout the Book of references to the same subject is not unique to 
the theme of the Creation. Many important subjects are treated in the same manner in 
the Qur'an: earthly or celestial phenomena, or problems concerning man that are of 

interest to scientists. For each of these themes, the same effort has been made here to 
bring all the verses together. 

For many European commentators, the description of the Creation in the Qur'an is 
very similar to the one in the Bible and they are quite content to present the two 
descriptions side by side. I believe this concept is mistaken because there are very 
obvious differences. On subjects that are by no means unimportant from a scientific 
point of view, we find statements in the Qur'an whose equivalents we search for in 
vain in the Bible. The latter contains descriptions that have no equivalent in the 

The obvious resemblances between the two texts are well known; among them is the 
fact that, at first glance, the number given to the successive stages of the Creation is 
identical: the six days in the Bible correspond to the six days in the Qur'an. In fact 
however, the problem is more complex than this and it is worth pausing to examine it. 

The Six Periods of the Creation. 

There is absolutely no ambiguity whatsoever in the Biblical[54] description of the 
Creation in six days followed by a day of rest, the sabbath, analogous with the days of 
the week. It has been shown how this mode of narration practiced by the priests of the 
Sixth century B.C. served the purpose of encouraging the people to observe the 
sabbath. All Jews were expected to rest[55] on the sabbath as the Lord had done after 
he had laboured during the six days of the week. 

The way the Bible interprets it, the word 'day' means the interval of time between two 
successive sunrises or sunsets for an inhabitant of the Earth. When defined in this 
way, the day is conditioned by the rotation of the Earth on its own axis. It is obvious 
that logically- speaking there can be no question of 'days' as defined just now, if the 
mechanism that causes them to appear-i.e. the existence of the Earth and its rotation 
around the Sun-has not already been fixed in the early stages of the Creation 
according to the Biblical description. This impossibility has already been emphasized 
in the first part of the present book. 

When we refer to the majority of translations of the Qur'an, we read that-analogous 
with the Biblical de scrip tion-the process of the Creation for the Islamic Revelation 
also took place over a period of six days. It is difficult to hold against the translators 
the fact that they have translated the Arabic word by its most common meaning. This 
is how it is usually expressed in translations so that in the Qur'an, verse 54, sura 7 
reads as follows: 

"Your Lord is God Who created the heavens and the earth in six days." 

There are very few translations and commentaries of the Qur'an that note how the 
word 'days' should really be taken to mean 'periods'. It has moreover been maintained 
that if the Qur'anic texts on the Creation divided its stages into 'days', it was with the 
deliberate intention of taking up beliefs held by all the Jews and Christians at the 
dawn of Islam and of avoiding a head-on confrontation with such a widely-held 

Without in any way wishing to reject this way of seeing it, one could perhaps examine 
the problem a little more closely and scrutinize in the Qur'an itself, and more 
generally in the language of the time, the possible meaning of the word that many 
translators themselves still continue to translate by the word 'day' yaum, plural ayyam 
in Arabic. [56] 

Its most common meaning is 'day' but it must be stressed that it tends more to mean 
the diurnal light than the length of time that lapses between one day's sunset and the 
next. The plural ayyam can mean, not just 'days', but also 'long length of time', an 
indefinite period of time (but always long). The meaning 'period of time' that the word 
contains is to he found elsewhere in the Qur'an. Hence the following: 

—sura 32, verse 5: 

"... in a period of time (yaum) whereof the measure is a thousand years of your 


(It is to be noted that the Creation in six periods is precisely what the verse preceding 

verse 5 refers to). 

-sura 70, verse 4: 

". . . in a period of time (yaum) whereof the measure is 50,000 years." 

The fact that the word , yaum' could mean a period of time that was quite different 
from the period that we mean by the word 'day' struck very early commentators who, 
of course, did not have the knowledge we possess today concerning the length of the 
stages in the formation of the Universe. In the Sixteenth century A.D. for example, 
Abu al Su'ud, who could not have had any idea of the day as defined astronomically 
in terms of the Earth's rotation, thought that for the Creation a division must be 
considered that was not into days as we usually understand the word, but into 'events' 
(in Arabic nauba). 

Modern commentators have gone back to this interpretation. Yusuf Ali (1934), in his 
commentary on each of the verses that deals with the stages in the Creation, insists on 
the importance of taking the word, elsewhere interpreted as meaning 'days', to mean in 
reality 'very long Periods, or Ages, or Aeons'. 

It is therefore possible to say that in the case of the Creation of the world, the Qur'an 
allows for long periods of time numbering six. It is obvious that modern science has 
not permitted man to establish the fact that the complicated stages in the process 
leading to the formation of the Universe numbered six, but it has clearly shown that 
long periods of time were involved compared to which 'days' as we conceive them 
would be ridiculous. 

One of the longest passages of the Qur'an, which deals with the Creation, describes 
the latter by juxtaposing an account of earthly events and one of celestial events. The 
verses in question are verses 9 to 12, sura 41: 

(God is speaking to the Prophet) 

"Say. Do you disbelieve Him Who created the earth in two periods? 

Do you ascribe equals to Him. He is the Lord of the Worlds. 

"He set in the (earth) mountains standing firm. He blessed it. 

He measured therein its sustenance in four periods, in due proportion, 

in accordance with the needs of those who ask for (sustenance? or 


"Moreover (tumma) He turned to heaven when it was smoke and said 

to it and to the earth: come willingly or unwillingly! They said: we 

come in willing obedience. 

"Then He ordained them seven heavens in two periods, and He 

assigned to each heaven its mandate by Revelation. And We adorned 

the lower heaven with luminaries and provided it a guard. Such is the 

decree of the All Mighty, the Full of Knowledge." 

These four verses of sura 41 contain several points to which we shall return, the 
initially gaseous state of celestial matter and the highly symbolic definition of the 
number of heavens as seven. We shall see the meaning behind this figure. Also of a 
symbolic nature is the dialogue between God on the one hand and the primordial sky 
and earth on the other, here however it is only to express the submission of the 
Heavens and Earth, once they were formed, to divine orders. 

Critics have seen in this passage a contradiction with the statement of the six periods 
of the Creation. By adding the two periods of the formation of the Earth to the four 
periods of the spreading of its sustenance to the inhabitants, plus the two periods of 
the formation of the Heavens, we arrive at eight periods. This would then be in 
contradiction with the six periods mentioned above. 

In fact however, this text, which leads man to reflect on divine Omnipotence, 
beginning with the Earth and ending with the Heavens, provides two sections that are 
expressed by the Arabic word tumma', translated by 'moreover', but which also means 
'furthermore' or 'then'. The sense of a 'sequence' may therefore be implied referring to 
a sequence of events or a series of man's reflections on the events mentioned here. It 
may equally be a simple reference to events juxtaposed without any intention of 
bringing in the notion of the one following the other. However this may be, the 
periods of the Creation of the Heavens may just as easily coincide with the two 
periods of the Earth's creation. A little later we shall examine how the basic process of 
the formation of the Universe is presented in the Qur'an and we shall see how it can 
be jointly applied to the Heavens and the Earth in keeping with modern ideas. We 
shall then realize how perfectly reasonable this way is of conceiving the simultaneous 
nature of the events here described. 

There does not appear to be any contradiction between the passage quoted here and 
the concept of the formation of the world in six stages that is to be found in other texts 
in the Qur'an. 


In the two passages from the Qur'an quoted above, reference was made in one of the 
verses to the Creation of the Heavens and the Earth (sura 7, verse 54) , and elsewhere 
to the Creation of the Earth and the Heavens (sura 41, verses 9 to 12). The Qur'an 
does not therefore appear to lay down a sequence for the Creation of the Heavens and 
the Earth. 

The number of verses in which the Earth is mentioned first is quite small, e.g. sura 2, 
verse 29 and sura 20, verse 4, where a reference is made to "Him Who created the 
earth and the high heavens". The number of verses where the Heavens are mentioned 
before the Earth is, on the other hand, much larger: (sura 7, verse 54; sura 10, verse 3; 
sura 11, verse 7; sura 25, verse 59; sura 32, verse 4; sura 50, verse 38; sura 57, verse 
4; sura 79, verses 27 to 33; sura 91, verses 5 to 10). 

In actual fact, apart from sura 79, there is not a single passage in the Qur'an that lays 
down a definite sequence; a simple coordinating conjunction (wa) meaning 'and' links 
two terms, or the word tumma which, as has been seen in the above passage, can 
indicate either a simple juxtaposition or a sequence. 

There appears to me to be only one passage in the Qur'an where a definite sequence is 
plainly established between different events in the Creation. It is contained in verses 
27 to 33, sura 79: 

"Are you the harder to create Or. is it the heaven that (God) built? He raised its 
canopy and fashioned it with harmony. He made dark the night and he brought out the 
forenoon. And after that (ba' da dalika) He spread it out. Therefrom he drew out its 
water and its pasture. And the mountains He has fixed firmly. Goods for you and your 

This list of earthly gifts from God to man, which is expressed In a language suited to 
farmers or nomads on the Arabian Peninsula, is preceded by an invitation to reflect on 
the creation of the heavens. The reference to the stage when God spreads out the earth 
and renders it arable is very precisely situated in time after the alternating of night and 
day has been achieved. Two groups are therefore referred to here, one of celestial 
phenomena, and the other of earthly phenomena articulated in time. The reference 
made here implies that the earth must necessarily have existed before being spread out 
and that it consequently existed when God created the Heavens. The idea of a 
concomitance therefore arises from the heavenly and earthly evolutions with the 
interlocking of the two phenomena. Hence, one must not look for any special 
significance in the reference in the Qur'anic text to the Creation of the Earth before 
the Heavens or the Heavens before the Earth: the position of the words does not 
influence the order in which the Creation took place, unless however it is specifically 


The Qur'an presents in two verses a brief synthesis of the phenomena that constituted 
the basic process of the formation of the Universe, 
—sura 21, verse 30: 

"Do not the Unbelievers see that the heavens and the earth were joined together, then 
We clove them asunder and We got every living thing out of the water. Will they not 
then believe?" 

—sura 41, verse 11. God orders the Prophet to speak after inviting him to reflect on the 
subject of the earth's creation: 

"Moreover (God) turned to the Heaven when it was smoke and said to it and to the 

earth ..." 

There then follow the orders to submit, referred to on page 136. 

We shall come back to the aquatic origins of life and examine them along with other 
biological problems raised by the Qur'an. The important things to remember at present 
are the following, a) The statement of the existence of a gaseous mass with fine 
particles, for this is how the word 'smoke' (dukan in Arabic) is to be interpreted. 
Smoke is generally made -up of a gaseous substratum, plus, in more or less stable 
suspension, fine particles that may belong to solid and even liquid states of matter at 
high or low temperature; 

b) The reference to a separation process ifatq) of an primary single mass whose 
elements were initially fused together (ratq). It must be noted that in Arabic 'fatq' is 
the action of breaking, diffusing, separating, and that 'ratq' is the action of fusing or 
binding together elements to make a homogenous whole. 

This concept of the separation of a whole into several parts is noted in other passages 
of the Book with reference to multiple worlds. The first verse of the first sura in the 
Qur'an proclaims, after the opening invocation, the following: "In the name of God, 
the Beneficent, the Merciful", "Praise be to God, Lord of the Worlds." 

The terms 'worlds' reappears dozens of times in the Qur'an. The Heavens are referred 
to as multiple as well, not only on account of their plural form, but also because of 
their symbolic numerical quantity. 7. 

This number is used 24 times throughout the Qur'an for various numerical quantities. 
It often carries the meaning of 'many' although we do not know exactly why this 
meaning of the figure was used. The Greeks and Romans also seem to have used the 
number 7 to mean an undefined idea of plurality. In the Qur'an, the number 7 refers to 
the Heavens themselves (samawat). It alone is understood to mean 'Heavens'. The 7 
roads of the Heavens are mentioned once: 

—sura 2, verse 29: 

"(God) is the One Who created for you all that is on the earth. Moreover He turned to 
the heaven and fashioned seven heavens with harmony. He is Full of Knowledge of 
all things." 

—sura 23, verse 17: 

"And We have created above you seven paths. We have never been unmindful of the 


-sura 67, verse 3: 

"(God) is the One Who created seven heavens one above an other. Thou canst see no 

fault in the creation of the Beneficent. Turn the vision again! Canst thou see any rift?" 

-sura 71, verse 15-16: 

"Did you see how God created seven heavens one above another and made the moon 

a light therein and made the sun a lamp?[57]" 

-sura 78, verse 12: 

"We have built above you seven strong (heavens) and placed a blazing lamp." 

Here the blazing lamp is the Sun. 

The commentators on the Qur'an are in agreement on all these verses: the number 7 
means no more than plurality. [58] 

There are therefore many Heavens and Earths, and it comes as no small surprise to the 
reader of the Qur'an to find that earths such as our own may be found in the Universe, 
a fact that has not yet been verified by man in our time. 

Verse 12 of sura 65 does however predict the following: 

"God is the One Who created seven heavens and of the earth (ard) a similar number. 
The Command descends among them so that you know that God has power over all 
things and comprehends all things in His knowledge." 

Since 7 indicates an indefinite plurality (as we have seen), it is possible to conclude 
that the Qur'anic text clearly indicates the existence of more than one single Earth, our 
own Earth (ard); there are others like it in the Universe. 

Another observation which may surprise the Twentieth century reader of the Qur'an is 
the fact that verses refer to three groups of things created, i.e. 

—things in the Heavens. 

—things on the Earth 

—things between the Heavens and the Earth 

Here are several of these verses: 

-sura 20, verse 6; 

"To Him (God) belongs what is in the heavens, on earth, between them and beneath 

the soil." 

-sura 25, verse 59: 

"... the One Who created the heavens, the earth and what is between them in six 


-sura 32, verse 4: 

"God is the One Who created the heavens, the earth and what is between them in six 


-sura 50, verse 38: 

"We created the heavens, the earth .and what is between them in six periods, and no 
weariness touched Us. "[59] 

The reference in the Qur'an to 'what is between the Heavens and the Earth' is again to 
be found in the following verses: sura 21, verse 16; sura 44, verses 7 and 38 ; sura 78, 
verse 37; sura 15, verse 85; sura 46, verse 3; sura 43, Verse 85. 

This Creation outside the Heavens and outside the Earth, mentioned several times, is a 
priori difficult to imagine. To understand these verses, reference must be made to the 
most recent human observations on the existence of cosmic extra-galactic material 
and one must indeed go back to ideas established by contemporary science on the 
formation of the Universe, starting with the simplest and proceeding to the most 
complex. These are the subject of the following paragraph. 

Before passing on to these purely scientific matters however, it is advisable to 
recapitulate the main points on which the Qur'an gives us information about the 
Creation. According to the preceding quotations, they are as follows: 

1) Existence of six periods for the Creation in general. 

2) Interlocking of stages in the Creation of the Heavens and the Earth. 

3) Creation of the Universe out of an initially unique mass forming a block that 
subsequently split up. 

4) Plurality of the Heavens and of the Earths. 

5) Existence of an intermediary creation 'between the Heavens and the Earth'. 


The Solar System. 

The Earth and planets rotating around the Sun constitute an organized world of 
dimensions which, to our human scale, appear quite colossal. The Earth is, after all, 
roughly 93 million miles from the Sun. This is a very great distance for a human 
being, but it is very small in comparison to the distance separating the Sun from the 
furthermost planet from it in the solar system (Pluto); in round numbers it is 40 times 
the distance from the Earth to the Sun, i.e. approximately 3,672 million miles away. 
This distance, when doubled, represents the largest dimension of our solar system. 
The Sun's light takes nearly 6 hours to reach Pluto, and yet the journey is made at the 
terrifying speed of over 186,000 miles per second. The light coming from stars on the 
very confines of the known celestial world therefore takes billions of years to reach 

The Galaxies. 

The Sun, of which we are a satellite like the other planets surrounding it, is itself an 
infinitesmally small element among a hundred billion stars that form a whole, called a 
galaxy. On a fine summer night, the whole of space seems to be filled with stars that 
make up what is known as the Milky Way. This group has extremely large 
dimensions. Whereas light could cross the solar system in units of one hour, it would 
require something like 90,000 years to go from one extreme to the other of the most 
compact group of stars that make up our galaxy. 

The galaxy that we belong to however, even though it is so incredibly huge, is only a 
small part of the Heavens. There are giant agglomerates of stars similar to the Milky 
Way that lie outside our galaxy. They were discovered a little over fifty years ago, 
when astronomy was able to make use of an optical instrument as sophisticated as the 
one that made possible the construction of the Mount Wilson telescope in the United 
States. Thus a very large number indeed of isolated galaxies and masses of galaxies 
have been discovered that are so far away that it was necessary to institute a special 
unit of light-years, the 'parsec' (the distance light travels in 3.26 years at 186,000 
miles per second). 

Formation and Evolution of Galaxies, Stan and Planetary Systems. 

What was there originally in the immensely large space the galaxies now occupy? 
Modern science can only answer this question as of a certain period in the evolution 
of the Universe; it cannot put into numbers the length of time that separates this 
period from us. 

At the earliest time it can provide us with, modern science has every reason to 
maintain that the Universe was formed of a gaseous mass principally composed of 
hydrogen and a certain amount of helium that was slowly rotating. This nebula 
subsequently split up into multiple fragments with very large dimensions and masses, 
so large indeed, that specialists in astrophysics are able to estimate their mass from 1 
to 100 billion times the present mass of the Sun (the latter represents a mass that is 
over 300,000 times that of the Earth). These figures give an idea of the large size of 
the fragments of primary gaseous mass that were to give birth to the galaxies. 

A new fragmentation was to form the stars. There then followed the intervention of a 
condensing process where gravitational forces came into play, (since these bodies 
were moving and rotating more and more quickly), along with pressures and the 
influence of magnetic fields and of radiations. The stars became shiny as they 
contracted and transformed the gravitational forces into thermal energy. 
Thermonuclear reactions came into play, and heavier atoms were formed by fusion at 
the expense of others that were lighter; this is how the transition was made from 
hydrogen to helium, then to carbon and oxygen, ending with metals and metalloids. 
Thus the stars have a life of their own and modern astronomy classifies them 
according to their present stage of evolution. The stars also have a death; in the final 
stage of their evolution, the violent implosion of certain stars has been observed so 
that they become veritable 'corpses'. 

The planets, and in particular the Earth, originated in a separation process starting 
from an initial constituent that in the beginning was the primary nebula. A fact that 

has no longer been contested for over twenty-five years is that the Sun condensed 
inside the single nebula and that the planets did the same inside the surrounding 
nebular, disc. One must stress-and this is of prime importance for. the subject in hand- 
that there was no sequence in the formation of the celestial elements such as the Sun 
nor in the formation of an earthly, element. There is an evolutionary parallelism with 
the identity of origin. 

Here, science can give us information on the period during which the events just 
mentioned took place. Having estimated the age of our galaxy at roughly ten billion 
years, according to this hypothesis, the formation of the solar, system took place a 
little over five billion years later'. The study of natural radio activity makes it possible 
to place the age of the Earth and the time the Sun was formed at 4.5 billion years ago, 
to within a present-day accuracy of 100 million years, according to some scientists' 
calculations. This accuracy is to be admired, since 100 million years may represent a 
long time to us but the ratio 'maximum error/total time-to-be-measured' is 0.1/4.5, i.e. 

Specialists in astrophysics have therefore attained a high degree of knowledge 
concerning the general process involved in the formation of the solar system. It may 
be summarized as follows: condensation and contraction of a rotating gaseous mass, 
splitting up into fragments that leave the Sun. and planets in their places, among them 
the Earth. [60] The knowledge that science has gained on the primary nebula and the 
way it split up into an incommensurable quantity of stars grouped into galaxies leaves 
absolutely no doubt as to the legitimacy of a concept of the plurality of worlds. It does 
not however provide any kind of certainty concerning the existence in the Universe of 
anything that might, either closely or vaguely, resemble the Earth. 

The Concept of the Plurality of the Worlds. 

In spite of the above, modern specialists in astrophysics consider it highly likely that 
planets similar to Earth are present in the Universe. As far as the solar system is 
concerned, nobody seriously entertains the possibility of finding general conditions 
similar to those on Earth on another planet in this system. We must therefore seek for 
them outside the solar system. The likelihood of their existing outside it is considered 
quite probable for the following reasons: 

It is thought that in our galaxy half of the 100 billion stars must, like the Sun, have a 
planetary system. The fifty billion stars do indeed, like the Sun, rotate very slowly, a 
characteristic which suggests that they are surrounded by planets that are their 
satellites. These stars are so far away that the possible planets are unobservable, but 
their existence is thought to be highly probable on account of certain trajectory 
characteristics ; a slight undulation of the star's trajectory indicates the presence of a 
companion planetary satellite. Thus the Barnard Star probably has at least one 
planetary companion with a mass greater than that of Jupiter and may even have two 
satellites. As P. Guerin writes: "All the evidence points to the fact that planetary 
systems are scattered in profusion all over the universe. The solar system and the 
Earth are not unique." And as a corollary. "Life, like the planets that harbour it, is 
scattered throughout the universe, in those places where the physico-chemical 
conditions necessary for its flowering and development are to be found." 

Interstellar Material. 

The basic process in the formation of the Universe therefore lay in the condensation 
of material in the primary nebula followed by its division into fragments that 
originally constituted galactic masses. The latter in their turn split up into stars that 
provided the sub-product of the process, i.e. the planets. These successive separations 
left among the groups of principle elements what one might perhaps call 'remains'. 
Their more scientific name is 'interstellar galactic material'. It has been described in 
various ways; there are bright nebulae that reflect the light received from other stars 
and are perhaps composed of 'dusts' or 'smokes', to use the terminology of experts in 
astrophysics, and then there are the dark nebulae that are less dense, consisting of 
interstellar material that is even more modest, known for its tendency to interfere with 
photometric measurements in astronomy. There can be no doubt about the existence 
of 'bridges' of material between the galaxies themselves. Although these gases may be 
very rarefied, the fact that they occupy such a colossal space, in view of the great 
distance separating the galaxies, could make them correspond to a mass possibly 
greater than the total mass of the galaxies in spite of the low density of the former. A. 
Boichot considers the presence of these intergalactic masses to be of prime 
importance which could "considerably alter ideas on the evolution of the Universe." 

We must now go back to the basic ideas on the Creation of the Universe that were 
taken from the Qur'an and look at them in the light of modern scientific data. 


We shall examine the five main points on which the Qur'an gives information about 
the Creation. 

1) The six periods of the Creation of the Heavens and the Earth covered, according to 
the Qur'an, the formation of the celestial bodies and the Earth, and the development of 
the latter until (with its 'sustenance') it became inhabitable by man. In the case of the 
Earth, the events described in the Qur'an happened over four periods. One could 
perhaps see in them the four geological periods described by modern science, with 
man's appearance, as we already know, taking place in the quaternary era. This is 
purely a hypothesis since nobody has an answer to this question. 

It must be noted however, that the formation of the heavenly bodies and the Earth, as 
explained in verses 9 to 12, sura 41 (see page 136) required two phases. If we take the 
Sun and its subproduct the Earth as an example (the only one accessible to us), 
science informs us that their formation occurred by a process of condensation of the 
primary nebula and then their separation. This is exactly what the Qur'an expresses 
very clearly when it refers to the processes that produced a fusion and subsequent 
separation starting from a celestial 'smoke'. Hence there is complete correspondence 
between the facts of the Qur'an and the facts of science. 

2) Science showed the interlocking of the two stages in the formation of a star (like 
the Sun) and its satellite (like the Earth). This interconnection is surely very evident in 
the text of the Qur'an examined. 

3) The existence at an early stage of the Universe of the 'smoke' referred to in the 
Qur'an, meaning the predominently gaseous state of the material that composes it, 
obviously corresponds to the concept of the primary nebula put forward by modern 

4) The plurality of the heavens, expressed in the Qur'an by the number 7, whose 
meaning we have discussed, is confirmed by modern science due to the observations 
experts in astrophysics have made on galactic systems and their very large number. 
On the other hand the plurality of earths that are similar to ours (from certain points of 
view at least) is an idea that arises in the text of the Qur'an but has not yet been 
demonstrated to be true by science; all the same, specialists consider this to be quite 

5) The existence of an intermediate creation between 'the Heavens' and 'the Earth' 
expressed in the Qur'an may be compared to the discovery of those bridges of 
material present outside organized astronomic systems. 

Although not all the questions raised by the descriptions in the Qur'an have been 
completely confirmed by scientific data, there is in any case absolutely no opposition 
between the data in the Qur'an on the Creation and modern knowledge on the 
formation of the Universe. This fact is worth stressing for the Qur'anic Revelation, 
whereas it is very obvious indeed that the present-day text of the Old Testament 
provides data on the same events that are unacceptable from a scientific point of view. 
It is hardly surprising, since the description of the Creation in the Sacerdotal version 
of the Bible[61] was written by priests at the time of the deportation to Babylon who 
had the legalist intentions already described and therefore compiled a description that 
fitted their theological views. The existence of such an enormous difference between 
the Biblical description and the data in the Qur'an concerning the Creation is worth 
underlining once again on account of the totally gratuitous accusations leveled against 
Muhammad since the beginnings of Islam to the effect that he copied the Biblical 
descriptions. As far as the Creation is concerned, this accusation is totally unfounded. 
How could a man living fourteen hundred years ago have made corrections to the 
existing description to such an extent that he eliminated scientifically inaccurate 
material and, on his own initiative, made statements that science has been able to 
verify only in the present day? This hypothesis is completely untenable. The 
description of the Creation given in the Qur'an is quite different from the one in the 


Indisputably, resemblances do exist between narrations dealing with other subjects, 
particularly religious history, in the Bible and in the Qur'an. It is moreover interesting 
to note from this point of view how nobody holds against Jesus the fact that he takes 
up the same sort of facts and Biblical teachings. This does not, of course, stop people 
in the West from accusing Muhammad of referring to such facts in his teaching with 
the suggestion that he is an imposter because he presents them as a Revelation. As for 
the proof that Muhammad reproduced in the Qur'an what he had been told or dictated 
by the rabbis, it has no more substance than the statement that a Christian monk gave 
him a sound religious education. One would do well to re-read what R. Blachere in 

his book, The Problem of Muhammad (Le Probleme de Mahomet) [62], has to say 
about this 'fable'. 

A hint of a resemblance is also advanced between other statements in the Qur'an and 
beliefs that go back a very long way, probably much further in time than the Bible. 

More generally speaking, the traces of certain cosmogonic myths have been sought in 
the Holy Scriptures; for example the belief held by the Polynesians in the existence of 
primeval waters that were covered in darkness until they separated when light 
appeared; thus Heaven and Earth were formed. This myth is compared to the 
description of the Creation in the Bible, where there is undoubtedly a resemblance. It 
would however be superficial to then accuse the Bible of having copied this from the 
cosmogonic myth. 

It is just as superficial to see the Qur'anic concept of the division of the primeval 
material constituting the Universe at its initial stage-a concept held by modern 
science-as one that comes from various cosmogonic myths in one form or another that 
express something resembling it. 

It is worth analysing these mythical beliefs and descriptions more closely. Often an 
initial idea appears among them which is reasonable in itself, and is in some cases 
borne out by what we today know (or think we know) to be true, except that fantastic 
descriptions are attached to it in the myth. This is the case of the fairly widespread 
concept of the Heavens and the Earth originally being united then subsequently 
separated. When, as in Japan, the image of the egg plus an expression of chaos is 
attached to the above with the idea of a seed inside the egg (as for all. eggs), the 
imaginative addition makes the concept lose all semblance of seriousness. In other 
countries, the idea of a plant is associated with it; the plant grows and in so doing 
raises up the sky and separates the Heavens from the Earth. Here again, the 
imaginative quality of the added detail lends the myth its very distinctive character. 
Nevertheless a common characteristic remains, i.e. the notion of a single mass at the 
beginning of the evolutionary process leading to the formation of the Universe which 
then divided to form the various 'worlds, that we know today. 

The reason these cosmogonic myths are mentioned here is to underline the way they 
have been embroidered by man's imagination and to show the basic difference 
between them and the statements in the Qur'an on the same subject. The latter are free 
from any of the whimsical details accompanying such beliefs; on the contrary, they 
are distinguished by the sober quality of the words in which they are made and their 
agreement with scientific data. 

Such statements in the Qur'an concerning the Creation, which appeared nearly 
fourteen centuries ago, obviously do not lend themselves to a human explanation. 

Astronomy in the Qur'an 

The Qur'an is full of reflections on the Heavens. In the preceding chapter on the 
Creation, we saw how the plurality of the Heavens and Earths was referred to, as well 
as what the Qur'an calls an intermediary creation 'between the Heavens and the Earth', 
modern science has verified the latter. The verses referring to the Creation already 
contain a broad idea of what is to be found in the heavens, i.e. of everything outside 
the earth. 

Apart from the verses that specifically describe the Creation, there are roughly 
another forty verses in the Qur'an which provide information on astronomy 
complementing what has already been given. Some of them are not much more than 
reflections on the glory of the Creator, the Organizer of all the stellar and planetary 
systems. These we know to be arranged according to balancing positions whose 
stability Newton explained in his law of the mutual attraction of bodies. 

The first verses to be quoted here hardly furnish much material for scientific analysis: 
the aim is simply to draw attention to God's Omnipotence. They must be mentioned 
however to give a realistic idea of the way the Qur'anic text described the 
organization of the Universe fourteen centuries ago. 

These references constitute a new fact of divine Revelation. The organization of the 
world is treated in neither the Gospels nor the Old Testament (except for a few 
notions whose general inaccuracy we have already seen in the Biblical description of 
the Creation). The Qur'an however deals with this subject in depth. What it describes 
is important, but so is what it does not contain. It does not in fact provide an account 
of the theories prevalent at the time of the Revelation that deal with the organization 
of the celestial world, theories that science was later to show were inaccurate. An 
example of this will be given later. This negative consideration must however be 
pointed out. [63] 


-sura 50, verse 6. The subject is man in general. 

"Do they not look at the sky above them, how We have built it and adorned it, and 

there are no rifts in it." 

-sura 31, verse 10: 

"(God) created the heavens without any pillars that you can see..." 

-sura 13, verse 2: 

"God is the One Who raised the heavens without any pillars that you can see, then He 

firmly established Himself on the throne and He subjected the sun and moon ..." 

These two verses refute the belief that the vault of the heavens was held up by pillars, 
the only things preventing the former from crushing the earth. 

-sura 55, verse 7: 

"the sky (God) raised it . . ." 

-sura 22, verse 65: 

"(God) holds back the sky from falling on the earth unless by His leave ..." 

It is known how the remoteness of celestial masses at great distance and in proportion 
to the magnitude of their mass itself constitutes the foundation of their equilibrium. 
The more remote the masses are, the weaker the force is that attracts one to the other. 
The nearer they are, the stronger the attraction is that one has to the other: this is true 
for the Moon, which is near to the Earth (astronomically speaking) and exercises an 
influence by laws of attraction on the position occupied by the waters of the sea, 
hence the phenomenon of the tides. If two celestial bodies come too close to one 
another, collision is inevitable. The fact that they are subjected to an order is the sine 
qua non for the absence of disturbances. 

The subjection of the Heavens to divine order is often referred to as well: 

-sura 23, verse 86. God is speaking to the Prophet. 

"Say: Who is Lord of the seven heavens and Lord of the tremendous throne?" 

We have already seen how by 'seven heavens' what is meant is not 7, but an indefinite 
number of Heavens. 

-sura 45, verse 13: 

"For you (God) subjected all that is in the heavens and on the earth, all from Him. 

Behold! In that are signs for people who reflect." 

-sura 55, verse 5: 

"The sun and moon (are subjected) to calculations" 

-sura 6, verse 96: 

"(God) appointed the night for rest and the sun and the moon for reckoning." 

-sura 14, verse 33: 

"For you (God) subjected the sun and the moon, both diligently pursuing their 

courses. And for you He subjected the night and the day." 

Here one verse completes another: the calculations referred to result in the regularity 
of the course described by the heavenly bodies in question, this is expressed by the 
word da'ib, the present participle of a verb whose original meaning was 'to work 
eagerly and assiduously at something'. Here it is given the meaning of 'to apply 
oneself to something with care in a perseverant, invariable manner, in accordance 
with set habits'. 

-sura 36, verse 39: God is speaking: 

"And for the moon We have appointed mansions till she returns like an old shriveled 

palm branch." 

This is a reference to the curled form of the palm branch which, as it shrivels up, takes 
on the moon's crescent. This commentary will be completed later. 

-sura 16, verse 12: 

"For you (God) subjected the night and the day, the sun and the moon; the stars are in 

subjection to His Command. Verily in this are signs for people who are wise." 

The practical angle from which this perfect celestial order is seen is underlined on 
account of its value as an aid to man's travel on earth and by sea, and to his 
calculation of time. This comment becomes clear when one bears in mind the fact that 
the Qur'an was originally a preaching addressed to men who only understood the 
simple language of their everyday lives. This explains the presence of the following 

-sura 6, verse 97: 

"(God) is the One Who has set out for you the stars, that you may guide yourselves by 
them through the darkness of the land and of the sea. We have detailed the signs for 
people who know." 

-sura 16, verse 16: 

"(God sets on the earth) landmarks and by the stars (men) guide themselves." 

-sura 10, verse 5: 

"God is the One Who made the sun a shining glory and the moon a light and for her 

ordained mansions, so that you might know the number of years and the reckoning (of 

the time). God created this in truth. He explains the signs in detail for people who 


This calls for some comment. Whereas the Bible calls the Sun and Moon 'lights', and 
merely adds to one the adjective 'greater' and to the other 'lesser', the Qur'an ascribes 
differences other than that of dimension to each respectively. Agreed, this is nothing 
more than a verbal distinction, but how was one to communicate to men at this time 
without confusing them, while at the same time expressing the notion that the Sun and 
Moon were not absolutely identical 'lights'? 


The Sun and the Moon. 

The Sun is a shining glory (diya 1 ) and the Moon a light (nur). This translation would 
appear to be more correct than those given by others, where the two terms are 
inverted. In fact there is little difference in meaning since diya' belongs to a root (dw r ) 
which, according to Kazimirski's authoritative Arabic/French dictionary, means 'to be 
bright, to shine' (e.g. like a fire). The same author attributes to the substantive in 
question the meaning of 'light'. 

The difference between Sun and Moon will be made clearer by further quotes from 
the Qur'an. 

-sura 25, verse 61: 

"Blessed is the One Who placed the constellations in heaven and placed therein a 

lamp and a moon giving light." 

-sura 71, 15-16: 

"Did you see how God created seven heavens one above an other and made the moon 

a light therein and made the sun a lamp?" 

-sura 78, verses 12-13: 

"We have built above you seven strong (heavens) and placed a blazing lamp." 

The blazing lamp is quite obviously the sun. 

Here the moon is defined as a body that gives light (munir) from the same root as nur 
(the light applied to the Moon). The Sun however is compared to a torch (siraj) or a 
blazing (wahhaj) lamp. 

A man of Muhammad's time could easily distinguish between the Sun, a blazing 
heavenly body well known to the inhabitants of the desert, and the Moon, the body of 
the cool of the night. The comparisons found in the Qur'an on this subject are 
therefore quite normal. What is interesting to note here is the sober quality of the 
comparisons, and the absence in the text of the Qur'an of any elements of comparison 
that might have prevailed at the time and which in our day would appear as 

It is known that the Sun is a star that generates intense heat and light by its internal 
combustions, and that the Moon, which does not give of flight itself, and is an inert 
body (on its external layers at least) merely reflects the light received from the Sun. 

There is nothing in the text of the Qur'an that contradicts what we know today about 
these two celestial bodies. 

The Stars. 

As we know, the stars are heavenly bodies like the Sun. They are the scene of various 
physical phenomena of which the easiest to observe is their generation of light. They 
are heavenly bodies that produce their own light. 

The word 'star' appears thirteen times in the Qur'an (najm, plural nujum); it comes 
from a root meaning to appear, to come into sight. The word designates a visible 
heavenly body without saying of what kind, i.e. either generator of light or mere 
reflector of light received. To make it clear that the object so designated is a star, a 
qualifying phrase is added as in the following sura: 

-sura 86, verses 1-3: 

"By the sky and the Night- Visitor, who will tell thee what the Night- Visitor is, the 

Star of piercing brightness. "[64] 

The evening star is qualified in the Qur'an by the word takib meaning 'that which 
pierces through something' (here the night shadows) . The same word is moreover 

used to designate shooting stars (sura 37, verse 10): the latter are the result of 

The Planets. 

It is difficult to say whether these are referred to in the Qur'an with the same exact 
meaning that is given to the heavenly bodies in the present day. 

The planets do not have their own light. They revolve around the Sun, Earth being 
one of them. While one may presume that others exist elsewhere, the only ones 
known are those in the solar system. 

Five planets other than Earth were known to the ancients: Mercury, Venus, Mars, 
Jupiter and Saturn. Three have been discovered in recent times: Uranus, Neptune and 

The Qur'an would seem to designate these by the word kaukab (plural kawakib) 
without stating their number. Joseph's dream (sum 12) refers to eleven of them, but 
the description is, by definition, an imaginary one. 

A good definition of the meaning of the word kaukab in the Qur'an Seems to have 
been given in a very famous verse. The eminently spiritual nature of its deeper 
meaning stands forth, and is moreover the subject of much debate among experts in 
exegesis. It is nevertheless of great interest to offer an account of the comparison it 
contains on the subject of the word that would seem to designate a 'planet'. 

Here is the text in question: (sura 24, verse 35) 

"God is the light of the heavens and the earth. The similitude of His light is as if there 
were a niche and within it a luminary. The luminary is in a glass. The glass is as if it 
were a planet glittering like a pearl." 

Here the subject is the projection of light onto a body that reflects it (glass) and gives 
it the glitter of a pearl, like a planet that is lit by the sun. This is the only explanatory 
detail referring to this word to be found in the Qur'an. 

The word is quoted in other verses. In some of them it is difficult to distinguish which 
heavenly bodies are meant (sura 6, verse 76; sura 82, verses 1-2). 

In one verse however, when seen in the light of modern science, it would seem very 
much that these can only be the heavenly bodies that we know to be planets. In sura 
37, verse 6, we see the following: 

"We have indeed adorned the lowest heaven with an ornament, the planets." 

Is it possible that the expression in the Qur'an 'lowest heaven' means the 'solar 
system'? It is known that among the celestial elements nearest to us, there are no other 
permanent elements apart from the planets: the Sun is the only star in the system that 
bears its name. It is difficult to see what other heavenly bodies could be meant if not 

the planets. The translation given would therefore seem to be correct and the Qur'an to 
refer to the existence of the planets as defined in modern times. 

The Lowest Heaven. 

The Qur'an mentions the lowest heaven several times along with the heavenly bodies 
of which it is composed. The first among these would seem to be the planets, as we 
have just seen. When however the Qur'an associates material notions intelligible to us, 
enlightened as we are today by modern science, with statements of a purely spiritual 
nature, their meaning becomes obscure. 

Thus the verse quoted could easily be understood, except that the following verse (7) 
of the same sura 37 speaks of a 'guard against every rebellious evil spirit', 'guard' 
again being referred to in sura 21, verse 32 and sura 41, verse 12, so that we are 
confronted by statements of quite a different kind. 

What meaning can one attach moreover to the 'projectiles for the stoning of demons' 
that according to verse 5, sura 67 are situated in the lowest heaven? Do the 
'luminaries' referred to in the same verse have something to do with the shooting stars 
mentioned above? [65] 

All these observations seem to lie outside the subject of this study. They have been 
mentioned here for the sake of completeness. At the present stage however, it would 
seem that scientific data are unable to cast any light on a subject that goes beyond 
human understanding. 


The information the Qur'an provides on this subject mainly deals with the solar 
system. References are however made to phenomena that go beyond the solar system 
itself: they have been discovered in recent times. 

There are two very important verses on the orbits of the Sun and Moon: 

-sura 21, verse 33: 

"(God is) the One Who created the night, the day, the sun and the moon. Each one is 

travelling in an orbit with its own motion." 

-sura 36, verse 40: 

"The sun must not catch up the moon, nor does the night outstrip the day. Each one is 

travelling in an orbit with its own motion." 

Here an essential fact is clearly stated: the existence of the Sun's and Moon's orbits, 
plus a reference is made to the travelling of these bodies in space with their own 

A negative fact also emerges from a reading of these verses: it is shown that the Sun 
moves in an orbit, but no indication is given as to what this orbit might be in relation 

to the Earth. At the time of the Qur'anic Revelation, it was thought that the Sun 
moved while the Earth stood still. This was the system of geocentrism that had held 
sway since the time of ptolemy, Second century B.C., and was to continue to do so 
until Copernicus in the Sixteenth century A.D. Although people supported this 
concept at the time of Muhammad, it does not appear anywhere in the Qur'an, either 
here or elsewhere. 

The Existence of the Moon's and the Sun's Orbits. 

The Arabic word falak has here been translated by the word 'orbit', many French 
translators of the Qur'an attach to it the meaning of a 'sphere'. This is indeed its initial 
sense. Hamidullah translates it by the word 'orbit'. 

The word caused concern to older translators of the Qur'an who were unable to 
imagine the circular course of the Moon and the Sun and therefore retained images of 
their course through space that were either more or less correct, or hopelessly wrong. 
Si Hamza Boubekeur in his translation of the Qur'an cites the diversity of 
interpretations given to it: "A sort of axle, like an iron rod, that a mill turns around; a 
celestial sphere, orbit, sign of the zodiac, speed, wave . . .", but he adds the following 
observation made by Tabari, the famous Tenth century commentator: "It is our duty to 
keep silent when we do not know." (XVII, 15). This shows just how incapable men 
were of understanding this concept of the Sun's and Moon's orbit. It is obvious that if 
the word had expressed an astronomical concept common in Muhammad's day, it 
would not have been so difficult to interpret these verses. A Dew concept therefore 
existed in the Qur'an that was not to be explained until centuries later. 

1. The Moon's Orbit. 

Today, the concept is widely spread that the Moon is a satellite of the Earth around 
which it revolves in periods of twenty-nine days. A correction must however be made 
to the absolutely circular form of its orbit, since modern astronomy ascribes a certain 
eccentricity to this, so that the distance between the Earth and the Moon (240,000 
miles) is only the average distance. 

We have seen above how the Qur'an underlined the usefulness of observing the 
Moon's movements in calculating time (sura 10, verse 5, quoted at the beginning of 
this chapter.) This system has often been criticized for being archaic, impractical and 
unscientific in comparison to our system based on the Earth's rotation around the Sun, 
expressed today in the Julian calendar. 

This criticism calls for the following two remarks: 

a) Nearly fourteen centuries ago, the Qur'an was directed at the inhabitants of the 
Arabian Peninsula who were used to the lunar calculation of time. It was advisable to 
address them in the only language they could understand and not to upset the habits 
they had of locating spatial and temporal reference-marks which were nevertheless 
quite efficient. It is known how well- versed men living in the desert are in the 
observation of the sky. they navigated according to the stars and told the time 

according to the phases of the Moon. Those were the simplest and most reliable 
means available to them. 

b) Apart from the specialists in this field, most people are unaware of the perfect 
correlation between the Julian and the lunar calendar: 235 lunar months correspond 
exactly to 19 Julian years of 365 1/4 days. Then length of our year of 365 days is not 
perfect because it has to be rectified every four years (with a leap year) . 

With the lunar calendar, the same phenomena occur every 19 years (Julian). This is 
the Metonic cycle, named after the Greek astronomer Meton, who discovered this 
exact correlation between solar and lunar time in the Fifth century B.C. 

2. The Sun. 

It is more difficult to conceive of the Sun's orbit because we are so used to seeing our 
solar system organized around it. To understand the verse from the Qur'an, the 
position of the Sun in our galaxy must be considered, and we must therefore call on 
modern scientific ideas. 

Our galaxy includes a very large number of stars spaced so as to form a disc that is 
denser at the centre than at the rim. The Sun occupies a position in it which is far 
removed from the centre of the disc. The galaxy revolves on its own axis which is its 
centre with the result that the Sun revolves around the same centre in a circular orbit. 
Modern astronomy has worked out the details of this. In 1917, Shapley estimated the 
distance between the Sun and the centre of our galaxy at 10 kiloparsecs i.e., in miles, 
circa the figure 2 followed by 17 zeros. To complete one revolution on its own axis, 
the galaxy and Sun take roughly 250 million years. The Sun travels at roughly 150 
miles per second in the completion of this. 

The above is the orbital movement of the Sun that was already referred to by the 
Qur'an fourteen centuries ago. The demonstration of the existence and details of this 
is one of the achievements of modern astronomy. 

Reference to the Movement of the Moon and the Sun 
in Space With Their Own Motion. 

This concept does not appear in those translations of the Qur'an that have been made 
by men of letters. Since the latter know nothing about astronomy, they have translated 
the Arabic word that expresses this movement by one of the meanings the word has: 
'to swim'. They have done this in both the French translations and the, otherwise 
remarkable, English translation by Yusuf Ali.[66] 

The Arabic word referring to a movement with a self-propelled motion is the verb 
sabaha (yasbahuna in the text of the two verses). All the senses of the verb imply a 
movement that is associated with a motion that comes from the body in question. If 
the movement takes place in water, it is 'to swim'; it is 'to move by the action of one's 
own legs' if it takes place on land. For a movement that occurs in space, it is difficult 
to see how else this meaning implied in the word could be rendered other than by 

employing its original sense. Thus there seems to have been no mistranslation, for the 

following reasons. 

-The Moon completes its rotating motion on its own axis at the same time as it 

revolves around the Earth, i.e. 291/2 days (approx.), so that it always has the same 

side facing us. 

-The Sun takes roughly 25 days to revolve on its own axis. There are certain 

differences in its rotation at its equator and poles, (we shall not go into them here) but 

as a whole, the Sun is animated by a rotating motion. 

It appears therefore that a verbal nuance in the Qur'an refers to the Sun and Moon's 
own motion. These motions of the two celestial bodies are confirmed by the data of 
modern science, and it is inconceivable that a man living in the Seventh century A.D.- 
however knowledgeable he might have been in his day (and this was certainly not true 
in Muhammad's case) -could have imagined them. 

This view is sometimes contested by examples from great thinkers of antiquity who 
indisputably predicted certain data that modern science has verified. They could 
hardly have relied on scientific deduction however; their method of procedure was 
more one of philosophical reasoning. Thus the case of the pythagoreans is often 
advanced. In the Sixth century B.C., they defended the theory of the rotation of the 
Earth on its own axis and the movement of the planets around the Sun. This theory 
was to be confirmed by modern science. By comparing it with the case of the 
Pythagoreans, it is easy to put forward the hypothesis of Muhammad as being a 
brilliant thinker, who was supposed to have imagined all on his own what modern 
science was to discover centuries later. In so doing however, people quite simply 
forget to mention the other aspect of what these geniuses of philosophical reasoning 
produced, i.e. the colossal blunders that litter their work. It must be remembered for 
example, that the Pythagoreans also defended the theory whereby the Sun was fixed 
in space; they made it the centre of the world and only conceived of a celestial order 
that was centered on it. It is quite common in the works of the great philosophers of 
antiquity to find a mixture of valid and invalid ideas about the Universe. The 
brilliance of these human works comes from the advanced ideas they contain, but they 
should not make us overlook the mistaken concepts which have also been left to us. 
From a strictly scientific point of view, this is what distinguished them from the 
Qur'an. In the latter, many subjects are referred to that have a bearing on modern 
knowledge without one of them containing a statement that contradicts what has been 
established by present-day science. 

The Sequence of Day and Night. 

At a time when it was held that the Earth was the centre of the world and that the Sun 
moved in relation to it, how could any one have failed to refer to the Sun's movement 
when talking of the sequence of night and day? This is not however referred to in the 
Qur'an and the subject is dealt with as follows: 

-sura 7, verse 54: 

"(God) covers the day with the night which is in haste to follow it . . ." 

-sura 36, verse 37: 

"And a sign for them (human beings) is the night. We strip it of the day and they are 

in darkness." 

-sura 31, verse 29: 

"Hast thou not seen how God merges the night into the day and merges the day into 

the night." 

-sura 39, verse 5: 

"... He coils the night upon the day and He coils the day upon the night." 

The first verse cited requires no comment. The second simply provides an image. 

It is mainly the third and fourth verses quoted above that provide interesting material 
on the process of interpenetration and especially of winding the night upon the day 
and the day upon the night, (sura 39, verse 5) 

To coil' or 'to wind' seems, as in the French translation by R. Blachere, to be the best 
way of translating the Arabic verb kawwara. The original meaning of the verb is to 
'coil' a turban around the head; the notion of coiling is preserved in all the other senses 
of the word. 

What actually happens however in space? American astronauts have seen and 
photographed what happens from their spaceships, especially at a great distance from 
Earth, e.g. from the Moon. They saw how the Sun permanently lights up (except in 
the case of an eclipse) the half of the Earth's surface that is facing it, while the other 
half of the globe is in darkness. The Earth turns on its own axis and the lighting 
remains the same, so that an area in the form of a half-sphere makes one revolution 
around the Earth in twenty-four hours while the other half- sphere, that has remained 
in darkness, makes the same revolution in the same time. This perpetual rotation of 
night and day is quite clearly described in the Qur'an. It is easy for the human 
understanding to grasp this notion nowadays because we have the idea of the Sun's 
(relative) immobility and the Earth's rotation. This process of perpetual coiling, 
including the interpenetration of one sector by another is expressed in the Qur'an just 
as if the concept of the Earth's roundness had already been conceived at the time- 
which was obviously not the case. 

Further to the above reflections on the sequence of day and night, one must also 
mention, with a quotation of some verses from the Qur'an, the idea that there is more 
than one Orient and one Occident. This is of purely descriptive interest because these 
phenomena rely on the most commonplace observations. The idea is mentioned here 
with the aim of reproducing as faithfully as possible all that the Qur'an has to say on 
this subject. 

The following are examples: 

-In sura 70 verse 40, the expression 'Lord of Orients and Occidents'. 
-In sura 55, verse 17, the expression 'Lord of the two Orients and the two Occidents'. 
—In sura 43, verse 38, a reference to the 'distance between the two Orients', an image 
intended to express the immense size of the distance separating the two points. 

Anyone who carefully watches the sunrise and sunset knows that the Sun rises at 
different point of the Orient and sets at different points of the Occident, according to 
season. Bearings taken on each of the horizons define the extreme limits that mark the 
two Orients and Occidents, and between these there are points marked off throughout 
the year. The phenomenon described here is rather commonplace, but what mainly 
deserves attention in this chapter are the other, topics dealt with, where the description 
of astronomical phenomena referred to in the Qur'an is in keeping with modern data. 


Having called modern concepts on the formation of the Universe to mind, reference 
was made to the evolution that took place, starting with primary nebula through to the 
formation of galaxies, stars and (for the solar system) the appearance of planets 
beginning with the Sun at a certain stage of its evolution. Modern data lead us to 
believe that in the solar system, and more generally in the Universe itself, this 
evolution is still continuing. 

How can anybody who is aware of these ideas fail to make a comparison with certain 
statements found in the Qur'an in which the manifestations of divine Omnipotence are 
referred to. 

The Qur'an reminds us several times that: "(God) subjected the sun and the moon: 
each one runs its course to an appointed term." 

This sentence is to be found in sura 13, verse 2. sura 31, verse 29; sura 35, verse 13 
and sura 39, verse 5. 

In addition to this, the idea of a settled place is associated with the concept of a 
destination place in sura 36, verse 38: "The Sun runs its course to a settled place. This 
is the decree of the All Mighty, the Full of Knowledge." 

'Settled place' is the translation of the word mustaqarr and there can be no doubt that 
the idea of an exact place is attached to it. 

How do these statements fare when compared with data established by modern 

The Qur'an gives an end to the Sun for its evolution and a destination place. It also 
provides the Moon with a settled place. To understand the possible meanings of these 
statements, we must remember what modern knowledge has to say about the 
evolution of the stars in general and the Sun in particular, and (by extension) the 
celestial bodies that automatically followed its movement through space, among them 
the Moon. 

The Sun is a star that is roughly AVi billion years old, according to experts in 
astrophysics. It is possible to distinguish a stage in its evolution, as one can for all the 
stars. At present, the Sun is at an early stage, characterized by the transformation of 
hydrogen atoms into helium atoms. Theoretically, this present stage should last 
another 5V2 billion years according to calculations that allow a total of 10 billion years 

for the duration of the primary stage in a star of this kind. It has already been shown, 
in the case of these other stars, that this stage gives way to a second period 
characterized by the completion of the transformation of hydrogen into helium, with 
the resulting expansion of its external layers and the cooling of the Sun. In the final 
stage, its light is greatly diminished and density considerably increased; this is to be 
observed in the type of star known as a 'white dwarf. 

The above dates are only of interest in as far as they give a rough estimate of the time 
factor involved, what is worth remembering and is really the main point of the above, 
is the notion of an evolution. Modern data allow us to predict that, in a few billion 
years, the conditions prevailing in the solar system will not be the same as they are 
today. Like other stars whose transformations have been recorded until they reached 
their final stage, it is possible to predict an end to the Sun. 

The second verse quoted above (sur'a 36, verse 38) referred to the Sun running its 
course towards a place of its own. 

Modern astronomy has been able to locate it exactly and has even given it a name, the 
Solar. Apex: the solar, system is indeed evolving in space towards a point situated in 
the Constellation of Hercules {alpha lyrae) whose exact location is firmly established; 
it is moving at a speed already ascertained at something in the region of 12 miles per. 

All these astronomical data deserve to be mentioned in relation to the two verses from 
the Qur'an, since it is possible to state that they appear to agree perfectly with modern 
scientific data. 

The Expansion of the Universe. 

The expansion of the Universe is the most imposing discovery of modern science. 
Today it is a firmly established concept and the only debate centres around the way 
this is taking place. 

It was first suggested by the general theory of relativity and is backed up by physics in 
the examination of the galactic spectrum; the regular movement towards the red 
section of their spectrum may be explained by the distancing of one galaxy from 
another. Thus the size of the Universe is probably constantly increasing and this 
increase will become bigger the further away the galaxies are from us. The speeds at 
which these celestial bodies are moving may, in the course of this perpetual 
expansion, go from fractions of the speed of light to speeds faster than this. 

The following verse of the Qur' an (sura 51, verse 47) where God is speaking, may 
perhaps be compared with modern ideas: 

"The heaven, We have built it with power. Verily. We are expanding it." 

'Heaven' is the translation of the word sama' and this is exactly the extra-terrestrial 
world that is meant. 

'We are expanding it' is the translation of the plural present participle musi'una of the 
verb ansa' a meaning 'to make wider, more spacious, to extend, to expand'. 

Some translators who were unable to grasp the meaning of the latter provide 
translations that appear to me to be mistaken, e.g. "we give generously" (R. Blachere). 
Others sense the meaning, but are afraid to commit themselves: Hamidullah in his 
translation of the Qur'an talks of the widening of the heavens and space, but he 
includes a question mark. Finally, there are those who arm themselves with authorized 
scientific opinion in their commentaries and give the meaning stated here. This is true 
in the case of the Muntakab, a book of commentaries edited by the Supreme Council 
for Islamic Affairs, Cairo. It refers to the expansion of the Universe in totally 
unambiguous terms. 


From this point of view, three verses of the Qur'an should command our full attention. 
One expresses, without any trace of ambiguity, what man should and will achieve in 
this field. In the other two, God refers for the sake of the unbelievers in Makka to the 
surprise they would have if they were able to raise themselves up to the Heavens; He 
alludes to a hypothesis which will not be realized for the latter. 

1) The first of these verses is sura 55, verse 33: "O assembly of Jinns and Men, if you 
can penetrate regions of the heavens and the earth, then penetrate them! You will not 
penetrate them save with a Power. "[67] 

The translation given here needs some explanatory comment: 

a) The word 'if expresses in English a condition that is dependant upon a possibility 
and either an achievable or an unachievable hypothesis. Arabic is a language which is 
able to introduce a nuance into the condition which is much more explicit. There is 
one word to express the possibility (ida), another for the achievable hypothesis (in) 
and a third for the unachievable hypothesis expressed by the word (lau). The verse in 
question has it as an achievable hypothesis expressed by the word (in). The Qur'an 
therefore suggests the material possibility of a concrete realization. This subtle 
linguistic distinction formally rules out the purely mystic interpretation that some 
people have (quite wrongly) put on this verse. 

b) God is addressing the spirits (jinn) and human beings (ins), and not essentially 
allegorical figures. 

c) 'To penetrate' is the translation of the verb nafada followed by the preposition min. 
According to Kazimirski's dictionary, the phrase means 'to pass right through and 
come out on the other side of a body' (e.g. an arrow that comes out on the other side). 
It therefore suggests a deep penetration and emergence at the other end into the 
regions in question. 

d) The Power (sultan) these men will have to achieve this enterprise would seem to 
come from the All-Mighty. 

There can be no doubt that this verse indicates the possibility men will one day 
achieve what we today call (perhaps rather improperly) 'the conquest of space'. One 
must note that the text of the Qur'an predicts not only penetration through the regions 
of the Heavens, but also the Earth, i.e. the exploration of its depths. 

2) The other two verses are taken from sura 15, (versesl4 and 15). God is speaking of 
the unbelievers in Makka, as the context of this passage in the sura shows: 

"Even if We opened unto them a gate to Heaven and they were to continue ascending 

therein, they would say. our sight is confused as in drunkenness. Nay, we are people 


The above expresses astonishment at a remarkable spectacle, different from anything 

man could imagine. 

The conditional sentence is introduced here by the word lau which expresses a 

hypothesis that could never be realized as far as it concerned the people mentioned in 

these verses. 

When talking of the conquest of space therefore, we have two passages in the text of 
the Qur'an: one of them refers to what will one day become a reality thanks to the 
powers of intelligence and ingenuity God will give to man, and the other describes an 
event that the unbelievers in Makka will never witness, hence its character of a 
condition never to be realized. The event will however be seen by others, as intimated 
in the first verse quoted above. It describes the human reactions to the unexpected 
spectacle that travellers in space will see. their confused sight, as in drunkenness, the 
feeling of being bewitched . . . 

This is exactly how astronauts have experienced this remarkable adventure since the 
first human spaceflight around the world in 1961. It is known in actual fact how once 
one is above the Earth's atmosphere, the Heavens no longer have the azure appearance 
we see from Earth, which results from phenomena of absorption of the Sun's light into 
the layers of the atmosphere. The human observer in space above the Earth's 
atmosphere sees a black sky and the Earth seems to be surrounded by a halo of bluish 
colour due to the same phenomena of absorption of light by the Earth's atmosphere. 
The Moon has no atmosphere, however, and therefore appears in its true colors 
against the black background of the sky. It is a completely new spectacle therefore 
that presents itself to men in space, and the photographs of this spectacle are well 
known to present-day man. 

Here again, it is difficult not to be impressed, when comparing the text of the Qur'an 
to the data of modern science, by statements that simply cannot be ascribed to the 
thought of a man who lived more than fourteen centuries ago. 

The Earth 

As in the case of the subjects already examined, the verses of the Qur'an dealing with 
the Earth are dispersed throughout the Book. It is difficult to classify them, and the 
scheme adopted here is a personal one. 

To explain them more clearly, one might begin by singling out a certain number of 
verses that deal with more than one subject at a time. These verses are largely general 
in their application and constitute an invitation extended to men to reflect on divine 
Beneficence by pondering on the examples provided. 

Other groups of verses may be singled out which deal with more specific subjects, as 

-the water cycle and the seas, 
—the Earth's relief, 
-the Earth's atmosphere. 


Although these verses provide arguments intended to lead man to meditate on the 
Beneficence of God towards His creatures, here and there they contain statements that 
are interesting from the point of view of modern science. They are perhaps especially 
revealing by virtue of the fact that they do not express the varied beliefs concerning 
natural phenomena that were current at the time of the Qur'anic Revelation. These 
beliefs were later to be shown by scientific knowledge to be mistaken. 

On the one hand, these verses express simple ideas readily understood by to those 
people to whom, for geographical reasons, the Qur'an was first directed: the 
inhabitants of Makka and Madina, the Bedouins of the Arabian Peninsula. On the 
other hand, they contain reflections of a general nature from which a more cultivated 
public of any time and place may learn something instructive, once it starts to think 
about them: this is a mark of the Qur'an's universality. 

As there is apparently no classification of such verses in the Qur'an, they are 
presented here in the numerical order of the suras: 

-sura 2, verse 22: 

"(God) is the One who made the earth a couch for you and the heavens an edifice, and 
sent down water from the sky. He brought forth therewith fruits for your sustenance. 
Do not join equals with God when you know." 

-sura 2, verse 164: 

"Behold! In the creation of the heavens and the earth, 

In the disparity of night and day, 

In the ship which runs upon the sea for the profit of mankind, 

In the water which God sent down from the sky thereby reviving the earth after its 


In the beasts of all kinds He scatters therein, 

In the change of the winds and the subjected clouds between the sky and earth, 

Here are Signs for people who are wise." 

-sura 13, verse 3: 

"(God) is the One who spread out the earth and set therein mountains standing firm 
and rivers. For every fruit He placed two of a pair. He covers the day with the night. 
Verily in this there are Signs for people who reflect." 

-sura 15, verses 19 to 21. God is speaking: 

"The earth, We spread it out and set thereon mountains standing firm. We caused all 
kind of things to grow therein in due balance. Therein W e have provided you and 
those you do not supply with means of subsistence and there is not a thing but its 
stores are with Us. We do not send it down save in appointed measure." 

-sura 20, verses 53 and 54: 

"(God is) the One Who has made for you the earth like a cradle and inserted roads 
into it for you. He sent water down from the sky and thereby We brought forth pairs 
of plants, each separate from the other. Eat! Pasture your cattle ! Verily in this are 
Signs for people endued with intelligence." 

-sura 27, verse 61: 

"He Who made the earth an abode and set rivers in its interstices and mountains 
standing firm. He placed a barrier between the two seas. Is there any divinity besides 
God? Nay, but most people do not know." 

Here a reference is made to the general stability of the Earth's crust. It is known that at 
the early stages of the Earth's existence before its crust cooled down, the latter was 
unstable. The stability of the Earth's crust is not however strictly uniform, since there 
are zones where earthquakes intermittently occur. As to the barrier between the two 
seas, it is an image which signifies that the waters of the great rivers and the waters of 
the sea do not mix at the level of certain large estuaries. 

-sura 67, verse 15: 

"(God is) the One Who made the earth docile to you. So walk upon its shoulders! Eat 

of His sustenance! Unto Him will be the Resurrection." 

-sura 79, verses 30-33: 

"After that (God) spread the earth out. Therefrom He drew out its water and its 

pasture. And the mountains He has firmly fixed. Goods for you and for your cattle." 

In many such verses, emphasis is laid upon the importance of water and the practical 
consequences of its presence in the earth's soil, i.e. the fertility of the soil. There can 
be no doubt that in desert countries, water is the most important element governing 
man's survival. The reference in the Qur'an however goes beyond this geographical 
detail. According to scientific knowledge the character the Earth has of a planet that is 
rich in water is unique to the solar system, and this is exactly what is highlighted in 
the Qur'an. Without water, the Earth would be a dead planet like the Moon. The 
Qur'an gives first place to water among the natural phenomena of the Earth that it 
refers to. The water cycle is described with remarkable accuracy in the Qur'an. 


When the verses of the Qur'an concerning the role of water in man's existence are read 
in succession today, they all appear to us to express ideas that are quite obvious. The 
reason for this is simple: in our day and age, we all, to a lesser or greater extent, know 
about the water cycle in nature. 

If however, we consider the various concepts the ancients had on this subject, it 
becomes clear that the data in the Qur'an do not embody the mythical concepts current 
at the time of the Revelation which had been developed more according to 
philosophical speculation than observed phenomena. Although it was empirically 
possible to acquire on a modest scale, the useful practical knowledge necessary for the 
improvement of the irrigation, the concepts held on the water cycle in general would 
hardly be acceptable today. 

Thus it would have been easy to imagine that underground water could have come 
from the infiltration of precipitations in the soil. In ancient times however, this idea, 
held by Vitruvius Polio Marcus in Rome, 1st century B.C., was cited as an exception. 
For many centuries therefore (and the Qur'anic Revelation is situated during this 
period) man held totally inaccurate views on the water cycle. 

Two specialists on this subject, G. Gastany and B. Blavoux, in their entry in the 
Universalis Encyclopedia {Encyclopedia Universalis) under the heading 
Hydrogeology (Hydrogeologie), give an edifying history of this problem. 

"In the Seventh century B.C., Thales of Miletus held the theory whereby the waters of 
the oceans, under the effect of winds, were thrust towards the interior of the 
continents; so the water fell upon the earth and penetrated into the soil. Plato shared 
these views and thought that the return of the waters to the oceans was via a great 
abyss, the 'Tartarus'. This theory had many supporters until the Eighteenth century, 
one of whom was Descartes. Aristotle imagined that the water vapour from the soil 
condensed in cool mountain caverns and formed underground lakes that fed springs. 
He was followed by Seneca (1st Century A.D.) and many others, until 1877, among 
them O. Volger . . . The first clear formulation of the water cycle must be attributed to 
Bernard Palissy in 1580. he claimed that underground water came from rainwater 
infiltrating into the soil. This theory was confirmed by E. Mariotte and P. Perrault in 
the Seventeenth century. 

In the following passages from the Qur'an, there is no trace of the mistaken ideas that 
were current at the time of Muhammad: 

-sura 50, verses 9 to 11: 

"We[68] sent down from the sky blessed water whereby We caused to grow gardens, 
grains for harvest, tall palm-trees with their spathes, piled one above the other- 
sustenance for (Our) servants. Therewith We gave (new) life to a dead land. So will 
be the emergence (from the tombs)." 

-sura 23, verses 18 and 19: 

"We sent down water from the sky in measure and lodged it in the ground. And We 
certainly are able to withdraw it. Therewith for you We gave rise to gardens of palm- 
trees and vineyards where for you are abundant fruits and of them you eat." 

-sura 15, verse 22: 

"We sent forth the winds that fecundate. We cause the water to descend from the sky. 

We provide you with the water- you (could) not be the guardians of its reserves." 

There are two possible interpretations of this last verse. The fecundating winds may 
be taken to be the fertilizers of plants because they carry pollen. This may, however, 
be a figurative expression referring by analogy to the role the wind plays in the 
process whereby a non-raincarrying cloud is turned into one that produces a shower of 
rain. This role is often referred to, as in the following verses: 

-sura 35, verse 9: 

"God is the One Who sends forth the winds which raised up the clouds. We drive 

them to a dead land. Therewith We revive the ground after its death. So will be the 


It should be noted how the style is descriptive in the first part of the verse, then passes 
without transition to a declaration from God. Such sudden changes in the form of the 
narration are very frequent in the Qur'an. 

—sura 30, verse 48: 

"God is the One Who sends forth the winds which raised up the clouds. He spreads 
them in the sky as He wills and breaks them into fragments. Then thou seest raindrops 
issuing from within them. He makes them reach such of His servants as He wills. And 
they are rejoicing." 

—sura 7, verse 57: 

"(God) is the One Who sends forth the winds like heralds of His Mercy. When they 
have carried the heavy-laden clouds, We drive them to a dead land. Then We cause 
water to descend and thereby bring forth fruits of every kind. Thus We will bring 
forth the dead. Maybe you will remember." 

—sura 25, verses 48 and 49: 

"(God) is the One Who sends forth the winds like heralds of His Mercy. We cause 
pure water to descend in order to revive a dead land with it and to supply with drink 
the multitude of cattle and human beings We have created." 

—sura 45, verse 5: 

"... In the provision that God sends down from the sky and thereby He revives the 
ground after its death and in the change (of direction) of winds, there are Signs for 
people who are wise." 

The provision made in this last verse is in the form of the water sent down from the 
sky, as the context shows. The accent is on the change of the winds that modify the 
rain cycle. 

—sure 13, verse 17: 

"(God) sends water down from the sky so that the rivers flow according to their 

measure. The torrent bears away an increasing foam." 

-sura 67, verse 30, God commands the Prophet: 

"Say. Do you see if your water were to be lost in the ground, who then can supply you 

with gushing water?" 

-sura 39, verse 21: 

"Hast thou not seen that God sent water down from the sky and led it through sources 

into the ground? Then He caused sown fields of different colors to grow." 

-sura 36, verse 34: 

"Therein We placed gardens of palm-trees and vineyards and We caused water 

springs to gush forth." 

The importance of springs and the way they are fed by rainwater conducted into them 
is stressed in the last three verses. It is worth pausing to examine this fact and call to 
mind the predominance in the Middle Ages of views such as those held by Aristotle, 
according to whom springs were fed by underground lakes. In his entry on Hydrology 
(Hydrologie) in the Universalis Encyclopedia {Encyclopedia Universalis) M.R. 
Remenieras, a teacher at the French National School of Agronomy (Ecole nationale 
du Genie rural, des Eaux et Forets), describes the main stages of hydrology and refers 
to the magnificent irrigation works of the ancients, particularly in the Middle East. He 
notes however that an empirical outlook ruled over everything, since the ideas of the 
time proceeded from mistaken concepts. He continues as follows: 

"It was not until the Renaissance (between circa 1400 and 1600) that purely 
philosophical concepts gave way to research based on the objective observation of 
hydrologie phenomena. Leonardo da Vinci (1452-1519) rebelled against Aristotle's 
statements. Bernard Palissy, in his Wonderful discourse on the nature of waters and 
fountains both natural and artificial (Discours admirable de la nature des eaux et 
fontaines tant naturelles qu'artificielles (Paris, 1570)) gives a correct interpretation of 
the water cycle and especially of the way springs are fed by rainwater." 

This last statement is surely exactly what is mentioned in verse 21, sura 39 describing 
the way rainwater is conducted into sources in the ground. 

The subject of verse 43, sura 24 is rain and hail: 

"Hast thou not seen that God makes the clouds move gently, then joins them together, 
then makes them a heap. And thou seest raindrops issuing from within it. He sends 
down from the sky mountains of hail, He strikes therewith whom He wills and He 
turns it away from whom He wills. The flashing of its lightning almost snatches away 
the sight." The following passage requires some comment: 

-sura 56, verses 68-70: 

"Have you observed the water you drink? Do you bring it down from the rainclouds? 

Or do We? If it were Our will, We could make it salty. Then why are you not 


This reference to the fact that God could have made fresh water salty is a way of 
expressing divine Omnipotence. Another means of reminding us of the same 
Omnipotence is the challenge to man to make rain fall from the clouds. In modern 
times however, technology has surely made it possible to create rain artificially. Can 

one therefore oppose the statement in the Qur'an to man's ability to produce 

The answer is no, because it seems clear that one must take account of man's 
limitations in this field. M.A. Facy, an expert at the French Meteorological Office, 
wrote the following in the Universalis Encyclopedia {Encyclopedia Universalis) 
under the heading Precipitations (Precipitations): "It will never be possible to make 
rain fall from a cloud that does not have the suitable characteristics of a raincloud or 
one that has not yet reached the appropriate stage of evolution (maturity)". Man can 
never therefore hasten the precipitation process by technical means when the natural 
conditions for it are not present. If this were not the case, droughts would never occur 
in practice- which they obviously do. To have control over rain and fine weather still 
remains a dream therefore. 

Man cannot willfully break the established cycle that maintains the circulation of 
water in nature. This cycle may be outlined as follows, according to modern ideas on 

The calories obtained from the Sun's rays cause the sea and those parts of the Earth's 
surface that are covered or soaked in water to evaporate. The water vapour that is 
given off rises into the atmosphere and, by condensation, forms into clouds. The 
winds then intervene and move the clouds thus formed over varying distances. The 
clouds can then either disperse without producing rain, or combine their mass with 
others to create even greater condensation, or they can fragment and produce rain at 
some stages in their evolution. When rain reaches the sea (70% of the Earth's surface 
is covered by seas), the cycle is soon repeated. When rain falls on the land, it may be 
absorbed by vegetation and thus aid the latter's growth; the vegetation in its turn gives 
off water and thus returns some water to the atmosphere. The rest, to a lesser or 
greater extent, infiltrates into the soil, whence it is either conducted through channels 
into the sea, or comes back to the Earth's surface, network through springs or 

When one compares the modern data of hydrology to what is contained in the 
numerous verses of the Qur'an quoted in this paragraph, one has to admit that there is 
a remarkable degree of agreement between them. 

The Seas. 

Whereas the above verses from the Qur'an have provided material for comparison 
between modern knowledge about the water cycle in nature, this is not the case for the 
seas. There is not a single statement in the Qur'an dealing with the seas which could 
be used for comparison with scientific data, per se. This does not diminish the 
necessity of pointing out however that none of the statements in the Qur'an on the seas 
refers to the beliefs, myths or superstitions prevalent at the time of its Revelation. 

A certain number of verses deal with the seas and navigation. As subjects for 
reflection, they provide indications of divine Omnipotence that arise from the facts of 
common observation. The following verses are examples of this: 

-sura 14, verse 32: 

"(God) has made the ship subject to you, so that it runs upon the sea at His 


-sura 16, verse 14: 

"(God) is the One Who subjected the sea, so that you eat fresh meat from it and you 
extract from it ornaments which you wear. Thou seest the ships plowing the waves, so 
that you seek of His Bounty. Maybe, you will be thankful." 

—sura 31, verse 31: 

"Hast thou seen that the ship runs upon the sea by the Grace of God, in order to show 

you His signs. Verily in this are Signs for all who are persevering and grateful." 

—sura 55, verse 24: 

"His are the ships erected upon the sea like tokens." 

—sura 36, verse 41-44: 

"A sign for them is that We bore their offspring in the loaded Ark. We have created 
for them similar (vessels) on which they ride. If We will, We drown them and there is 
no help and they will not be saved unless by Mercy from Us and as a gratification for 
a time." 

The reference here is quite clearly to the vessel bearing man upon the sea, just as, long 
ago, Noah and the other occupants of the vessel were carried in the Ark that enabled 
them to reach dry land. 

Another observed fact concerning the sea stands out, because of its unusual nature, 
from the verses of the Qur'an devoted to it: three verses refer to certain characteristics 
shared by great rivers when they flow out into the ocean. 

The phenomenon is well known and often seen whereby the immediate mixing of 
salty seawater and fresh riverwater does not occur. The Qur'an refers to this in the 
case of what is thought to be the estuary of the Tigris and Euphrates where they unite 
to form what one might call a 'sea' over 100 miles long, the Shatt Al Arab. At the 
inner parts of the gulf, the effect of the tides is to produce the welcome phenomenon 
of the reflux of fresh water to the interior of the dry land, thus ensuring adequate 
irrigation. To understand the text correctly, one has to know that the English word 
'sea' conveys the general meaning of the Arabic word bahr which designates a large 
mass of water and is equally used for both the sea and the great rivers: the Nile, Tigris 
and Euphrates for example. 

The following are the three verses that describe this phenomenon: 

-sura 25, verse 53: 

"(God) is the One Who has let free the two seas, one is agreeable and sweet, the other 

salty and bitter. He placed a barrier between them, a partition that it is forbidden to 


-sura 35, verse 12: 

"The two seas are not alike. The water of one is agreeable, sweet, pleasant to drink. 

The other salty and bitter. You eat fresh meat from it and you extract from it 
ornaments which you wear." 

-sura 55, verses 19, 20 and 22: 

"He has loosed the two seas. They meet together. Between them there is a barrier 

which they do not transgress. Out of them come pearls and coral." 

In addition to the description of the main fact, these verses refer to what may be 
obtained from fresh water and seawater: fish, personal adornment, i.e. coral and 
pearls. With regard to the phenomenon whereby the river water does not mix with 
seawater at the estuary, one must understand that this is not peculiar to the Tigris and 
Euphrates; they are not mentioned by name in the text, but it is thought to refer to 
them. Rivers with a very large outflow, such as the Mississippi and the Yangtze, have 
the same peculiarity, the mixing of their fresh water with the salty water of the sea 
does not often occur until very far out at sea. 


The constitution of the Earth is highly complex. Today, it is possible to imagine it 
very roughly as being formed of a deep layer, at very high temperature, and especially 
of a central area where rocks are still in fusion, and of a surface layer, the Earth's crust 
which is solid and cold. The crust is very thin; its thickness is estimated in units of 
miles or units of ten miles at the most. The Earth's radius is however slightly over 
3,750 miles, so that its crust does not represent (on average) one hundredth of the of 
the sphere's radius. It is upon this skin, as it were, that all geological phenomena have 
taken place. At the origin of these phenomena are folds that were to form the 
mountain ranges; their formation is called 'orogenesis' in geology, the process is of 
considerable importance because with the development of a relief that was to 
constitute a mountain, the Earth's crust was driven in proportionately far down: this 
process ensures a foundation in the layer that underlies it. 

The history of the distribution of the sea and land on the surface of the globe has only 
recently been established and is still very incomplete, even for the most recent and 
best known periods. It is likely that the oceans appeared and formed the hydrosphere 
circa half a billion years ago. The continents were probably a single mass at the end of 
the primary era, then subsequently broke apart. Some continents or parts of continents 
have moreover emerged through the formation of mountains in maritime zones (e.g. 
the North Atlantic continent and part of Europe). 

According to modern ideas, the dominating factor in the formation of the land that 
emerged was the development of mountain ranges. The evolution of the land, from 
the primary to the quaternary era, is classed according to 'orogenic phases' that are 
themselves grouped into 'cycles' of the same name since the formation of all 
mountains reliefs had repercussions on the balance between the sea and the 
continents. It made some parts of the land disappear and others emerge, and for 
hundreds of millions of years it has altered the surface distribution of the continents 
and oceans: the former at present only occupying three tenths of the surface of this 

In this way it is possible to give a very rough outline of the transformations that have 
taken place over the last hundreds of millions of years. 

When referring to the Earth's relief, the Qur'an only describes, as it were, the 
formation of the mountains. Seen from the present point of view, there is indeed little 
one can say about the verses that only express God's Beneficence to man with regard 
to the Earth's formation, as in the following verses: 

-sura 71, verses 19 and 20: 

"For you God made the earth a carpet so that you travel along its roads and the paths 

of valleys." 

-sura 51, verse 48: 

"The earth, We have spread it out. How excellently We did that." 

The carpet which has been spread out is the Earth's crust, a solidified shell on which 
we can live, since the globe's sub-strata are very hot, fluid and hostile to any form of 

The statements in the Qur'an referring to the mountains and the references to their 
stability subsequent to the phenomenon of the folds are very important. 

-sura 88, verses 19 & 20. The context invites unbelievers to consider certain natural 

phenomena, among them: 

"... the mountains, how they have been pitched (like a tent). 

The Earth how it was made even." 

The following verses give details about the way in which the mountains were 
anchored in the ground: 

-sura 78, verses 6 & 7: 

"Have We not made the earth an expanse and the mountains stakes." 

The stakes referred to are the ones used to anchor a tent in the ground (autad, plural of 

Modern geologists describe the folds in the Earth as giving foundations to the 
mountains, and their dimensions go roughly one mile to roughly 10 miles. The 
stability of the Earth's crust results from the phenomenon of these folds. 

So it is not surprising to find reflections on the mountains in certain passages of the 
Qur'an, such as the following: 

-sura 79, verse 32: 

"And the mountains (God) has fixed them firmly." 

-sura 31, verse 10: 

"(God) has cast into the ground (mountains) standing firm, so that it does not shake 

with you." 

The same phrase is repeated in sura 16, verse 15; and the same idea is expressed with 
hardly any change in sura 21, verse 31: 

"We have placed in the ground (mountains) standing firm so that it does not shake 
with them." 

These verses express the idea that the way the mountains are laid out ensures stability 
and is in complete agreement with geological data. 


In addition to certain statements specifically relating to the sky, examined in the 
preceding chapter, the Qur'an contains several passages dealing with the phenomena 
that occur in the atmosphere. As for the comparison between them and the data of 
modern science, it is to be noted here, as elsewhere, that there is absolutely no 
contradiction between today's modern scientific knowledge and the phenomena 


A familiar feeling of discomfort experienced at high altitude, which increases the 
higher one climbs, is expressed in verse 125, sura 6: 

"Those whom God wills to guide, He opens their breast to Islam. Those whom He 
wills lose their way, He makes their breast narrow and constricted, as if they were 
climbing in the sky." 

Some commentators have claimed that the notion of discomfort at high altitude was 
unknown to the Arabs of Muhammad's time. It appears that this was not true at all: the 
existence on the Arabian Peninsula of peaks rising over two miles high makes it 
extremely implausible that they should not have known of the difficulty of breathing 
at high altitude. [69] Others have seen in this verse a prediction of the conquest of 
space, an opinion that appears to require categorical denial, at least for this passage. 

Electricity in the Atmosphere. 

Electricity in the atmosphere and the consequences of this, i.e. 

lightning and hail, are referred to in the following verses: 

-sura 13, verses 12-13: 

"(God) is the One Who shows you the lightning, with fear and covetousness. He 
raised up the heavy clouds. The thunder glorifies His Praise and so do the angels for 
awe. He sends the thunder-bolt and strikes with them who He wills while they are 
disputing about God. He is All Mighty in His Power." 

-sura 24, verse 43 (already quoted in this chapter): 

"Hast thou not seen that God makes the clouds move gently, then joins them together, 

then makes them a heap. And thou seest raindrops issuing from within it. He sends 

down from the sky mountains of hail, He strikes therewith whom He wills and He 
turns it away from whom He wills. The flashing of its lightning almost snatches away 
the sight." 

In these two verses there is the expression of an obvious correlation between the 
formation of heavy rainclouds or clouds containing hail and the occurrence of 
lightning, the former, the subject of covetousness on account of the benefit it 
represents and the latter, the subject of fear, because when it falls, it is at the will of 
the All-Mighty. The connection between the two phenomena is verified by present- 
day knowledge of electricity in the atmosphere. 


The phenomenon of shadows and the fact that they move is very simply explained 
today. It forms the subject of the following observations: 

-sura 16, verse 81: 

"Out of the things He created, God has given you shade ..." 

-sura 16, verse 48: 

"Have (the Unbelievers) not observed that for all the things God created, how their 

shadow shifts right and left, prostating themselves to God while they are full of 


-sura 25, verses 45 and 46: 

"Hast thou not seen how thy Lord has spread the shade. If He willed, He could have 
made it stationary. Moreover We made the sun its guide and We withdraw it towards 
Us easily." 

Apart from the phrases dealing with the humility before God of all the things He 
created, including their shadow, and the fact that God can take back all manifestations 
of His Power, as He wills, the text of the Qur'an refers to the relationship between the 
Sun and the shadows. One must bear in mind at this point the fact that, in 
Muhammad's day, it was believed that the way a shadow moved was governed by the 
movement of the sun from east to west. This principle was applied in the case of the 
sundial to measure the time between sunrise and sunset. In this instance, the Qur'an 
speaks of the phenomenon without referring to the explanation current at the time of 
the Revelation. It would have been readily accepted for many centuries by those who 
came after Muhammad. In the end however, it would have been shown to be 
inaccurate. The Qur'an only talks moreover of the function the sun has as an indicator 
of shadow. Evidently there is no contradiction between the way the Qur'an describes 
shadow and what we know of this phenomenon in modern times. 

The Animal and Vegetable Kingdoms 

Numerous verses describing the origins of life have been assembled in this chapter, 
along with certain aspects of the vegetable kingdom and general or specific topics 
relating to the animal kingdom. The grouping of verses scattered throughout the Book 
affords a general view of the data the Qur'an contains on these subjects. 

In the case of the subject of this and the following chapter, the examination of the 
Qur'anic text has sometimes been particularly delicate on account of certain 
difficulties inherent in the vocabulary. These have only been overcome through the 
fact that scientific data which have a bearing on the subject have been taken into 
consideration. It is particularly so in the case of living beings, i.e. animal, vegetable 
and human, where a confrontation with the teachings of science is shown to be 
indispensable in the search for the meaning of certain statements on these topics 
contained in the Qur'an. 

It will become clear that numerous translations of these passages in the Qur'an, made 
by men of letters, must be deemed inaccurate by the scientist. The same holds true for 
commentaries made by those who do not possess the scientific knowledge necessary 
for an understanding of the text. 


This question has always preoccupied man, both for himself and for the living things 
around him. It will be examined here from a general point of view. The case of man, 
whose appearance on Earth and reproduction processes are the subject of lengthy 
exposes, will be dealt with in the next chapter. 

When the Qur'an describes the origins of life on a very broad basis, it is extremely 
concise. It does so in a verse that also mentions the process of the formation of the 
Universe, already quoted and commented on: 

-sura 21, verse 30: 

"Do not the Unbelievers see that the heavens and the earth were joined together, then 
We clove them asunder and We got every living thing out of the water. Will they then 
not believe?" 

The notion of 'getting something out of something' does not give rise to any doubts. 
The phrase can equally mean that every living thing was made of water (as its 
essential component) or that every living thing originated in water. The two possible 
meanings are strictly in accordance with scientific data. Life is in fact of aquatic 
origin and water is the major component of all living cells. Without water, life is not 
possible. When the possibility of life on another planet is discussed, the first question 
is always: does it contain a sufficient quantity of water to support life? 

Modern data lead us to think that the oldest living being must have belonged to the 
vegetable kingdom: algae have been found that date from the pre-Cambrian period, 
i.e. the time of the oldest known lands. Organisms belonging to the animal kingdom 
probably appeared slightly later, they too came from the sea. 

What has been translated here by 'water' is the word ma' which means both water in 
the sky and water in the sea, plus any kind of liquid. In the first meaning, water is the 
element necessary to all vegetable life: 

-sura 20, verse 53. 

"(God is the One Who) sent water down from the sky and thereby We brought forth 

pairs of plants each separate from the other." 

This is the first reference to the notion of a pair in the vegetable kingdom. We shall 
return to this later. 

In the second meaning, a liquid without any further indication of what kind, the word 
is used in its indeterminate form to designate what is at the basis of the formation of 
all animal life: 

-sura 24, verse 45: 

"God created every animal from water." 

We shall see further on how this word may also be applied to seminal fluid[70]. 

Whether it deals therefore with the origins of life in general, or the element that gives 
birth to plants in the soil, or the seed of animals, all the statements contained in the 
Qur'an on the origin of life are strictly in accordance with modern scientific data. 
None of the myths on the origins of life that abounded at the time the Qur'an appeared 
are mentioned in the text. 


It is not possible to quote in their entirety all the numerous passages in the Qur'an in 
which divine Beneficence is referred to concerning the salutary effect of the rain 
which makes vegetation grow. Here are just three verses on this subject: 

-sura 16, verses 10 and 11: 

"(God) is the One Who sends water down from the sky. For you this is a drink and out 
of it (grow) shrubs in which you let (cattle) graze freely. Therewith for you He makes 
sown fields, olives, palm-trees, vineyards and all kinds of fruit grow." 

-sura 6, verse 99: 

"(God) is the One Who sent water down from the sky. Therewith We brought forth 
plants of all kinds and from them the verdure and We brought forth from it the 
clustered grains, and from the palm-tree its spathes with bunches of dates (hanging) 
low, the gardens of grapes, olives and pomegranates similar and different. Look at 
their fruit, when they bear it, and their ripening. Verily, in that there are signs for 
people who believe." 

-sura 50, verses 9-11: 

"We sent down from the sky blessed water whereby We caused to grow gardens, 
grains for harvest, tall palm-trees with their spathes, piled one above the other- 
sustenance for (Our) servants. Therewith We give (new) life to a dead land. So will be 
the emergence (from the tombs)." 

The Qur'an adds to these general data others that refer to more specialized subjects: 

Balance in the Vegetable Kingdom 

—sura 15, verse 19: 

"The earth . . . We caused all kinds of things to grow therein in due balance." 

The Different Qualities of Various Foods 

—sura 13, verse 4: 

"On the earth are adjacent parts; vineyards, sown fields, palm-trees, similar and not 
similar, watered with the same water. We make some of them more excellent than 
others to eat and verily in this are signs for wise people." 

It is interesting to note the existence of these verses because they show the sober 
quality of the terms used, and the absence of any description that might highlight the 
beliefs of the times, rather than fundamental truths. What particularly attracts our 
attention however, are the statements in the Qur'an concerning reproduction in the 
vegetable kingdom. 

Reproduction in the Vegetable Kingdom 

One must bear in mind that there are two methods of reproduction in the vegetable 
kingdom: one sexual, the other asexual. It is only the first which in fact deserves the 
term 'reproduction', because this defines a biological process whose purpose is the 
appearance of a new individual identical to the one that gave it birth. 

Asexual reproduction is quite simply multiplication. It is the result of the 
fragmentation of an organism which has separated from the main plant and developed 
in such a way as to resemble the plant from which it came. It is considered by 
Guilliermond and Mangenot to be a 'special case of growth'. A very simple example 
of this is the cutting, a cutting taken from a plant is placed in suitably watered soil and 
regenerated by the growth of new roots. Some plants have organs specially designed 
for this, while others give off spores that behave like seeds, as it were, (it should be 
remembered that seeds are the results of a process of sexual reproduction). 

Sexual reproduction in the vegetable kingdom is carried out by the coupling of the 
male and female parts of the generic formations united on a same plant or located on 
separate plants. 

This is the only form that is mentioned in the Qur'an. 

-aura 20, verse 53: 

"(God is the One Who) sent water down from the sky and thereby We brought forth 

pairs of plants each separate from the other." 

'One of a pair' is the translation of zauj (plural azwaj) whose original meaning is: 'that 
which, in the company of another, forms a pair'; the word is used just as readily for a 
married couple as for a pair of shoes. 

-sura 22, verse 5: 

"Thou seest the grounds lifeless. When We send down water thereon it shakes and 

grows and puts forth every magnificent pair (of plants)." 

-sura 31, verse 10: 

"We caused to grow (on the earth) every noble pair (of plants)." 

-sura 13, verse 3: 

"Of all fruits (God) placed (on the earth) two of a pair." 

We know that fruit is the end-product of the reproduction process of superior plants 
which have the most highly developed and complex organization. The stage preceding 
fruit is the flower, which has male and female organs (stamens and ovules). The latter, 
once pollen has been carried to them, bear fruit which in turn matures and frees it 
seeds. All fruit therefore implies the existence of male and female organs. This is the 
meaning of the verse in the Qur'an. 

It must be noted that for certain species, fruit can come from non-fertilized flowers 
(parthenocarpic fruit), e.g. bananas, certain types of pineapple, fig, orange, and vine. 
They can nevertheless also come from plants that have definite sexual characteristics. 

The culmination of the reproductive process comes with the germination of the seed 
once its outside casing is opened (sometimes it is compacted into a fruit- stone). This 
opening allows roots to emerge which draw from the soil all that is necessary for the 
plant's slowed-down life as a seed while it grows and produces a new plant. 

A verse in the Qur'an refers to this process of germination: 

-sura 6, verse 95: 

"Verily, God splits the grain and the fruit-stone." 

The Qur'an often restates the existence of these components of a pair in the vegetable 
kingdom and brings the notion of a couple into a more general context, without set 

-sura 36, Verse 36: 

"Glory be to Him Who created the components of couples of every kind: of what the 

ground caused to grow, of themselves (human beings) and of what you do not know." 

One could form many hypotheses concerning the meaning of the 'things men did not 
know' in Muhammad's day. Today we can distinguish structures or coupled functions 
for them, going from the infinitesimally small to the infinitely large, in the living as 

well as the non-living world. The point is to remember these clearly expressed ideas 
and note, once again, that they are in perfect agreement with modern science. 


There are several questions in the Qur'an concerning the animal kingdom which are 
the subject of comments that call for a confrontation with modern scientific 
knowledge. Here again, however, one would gain an incomplete view of all that the 
Qur'an contains on this subject if one were to leave out a passage such as the extract 
which follows. In this passage, the creation of certain elements in the animal kingdom 
is described with the purpose of making man reflect upon the divine Beneficence 
extended to him. It is quoted basically to provide an example of the way in which the 
Qur'an describes the harmonious adaptation of Creation to man's needs; it relates in 
particular the case of those people who live in a rural setting, since there is nothing 
that could be examined from a different point of view. 

-sura 16, verses 5 to 8: 

"(God) created cattle for you and (you find) in them warmth, useful services and food, 
sense of beauty when you bring them home and when you take them to pasture. They 
bear your heavy loads to lands you could not reach except with great personal effort. 
Verily, your Lord is Compassionate and Merciful; (He created) horses, mules and 
donkeys for you to ride and for ornament. And He created what you do not know." 

Alongside these general remarks, the Qur'an sets out certain data on highly diversified 


—reproduction in the animal kingdom. 

—references to the existence of animal communities. 

-statements concerning bees, spiders and birds. 

—remarks on the source of constituents of animal milk. 

1. Reproduction in the Animal Kingdom. 

This is very summarily dealt with in verses 45 and 46, sura 53: 

"(God) fashioned the two of a pair, the male and the female, from a small quantity of 

liquid when it is poured out." 

The 'pair' is the same expression that we have already encountered in the verses which 
deal with reproduction in the vegetable kingdom. Here, the sexes are given. The detail 
which is absolutely remarkable is the precision with which it is stated that a small 
quantity of liquid is required for reproduction. The word itself signifying 'sperm' is 
used. The relevance of this remark will be commented upon in the next chapter. 

2. References to the Existence of Animal Communities. 

-sura 6, Verse 38: 

"There is no animal on earth, no bird which flies on wings, that (does not belong to) 

communities like you. We have not neglected anything in the Book (of Decrees). 
Then to their Lord they will be gathered." 

There are several points in this verse which require comment. Firstly, it would seem 
that there is a description of what happens to animals after their death: Islam does not 
apparently, have any doctrine on this point. Then there is predestination in general[71] 
which would seem to be mentioned here. It could be conceived as absolute 
predestination or relative, i.e. limited to structures and a functional organization that 
condition modes of behaviour: the animal acts upon various exterior impulses in terms 
of a particular conditioning. 

Blachere states that an older commentator, such as Razi, thought that this verse only 
referred to instinctive actions whereby animals worship God. Sheik Si Boubakeur 
Hamza, in the commentary to his translation of the Koran, speaks of "the instinct 
which, according to Divine Wisdom, pushes all beings to group together, so that they 
demand that the work of each member serve the whole group." 

Animal behaviour has been closely investigated in recent decades, with the result that 
genuine animal communities have been shown to exist. Of course, for a long time 
now the results of a group or community's work have been examined and this has led 
to the acceptance of a community organization. It has only been recently however, 
that the mechanisms which preside over this kind of organization have been 
discovered for certain species. The most studied and best known case is undoubtedly 
that of bees, to whose behaviour the name von Frisch is linked. Von Frisch, Lorenz 
and Tinbergen received the 1973 Nobel Prize for their work in this field. 

3. Statements Concerning Bees, Spiders and Birds. 

When specialists on the nervous system wish to provide striking examples of the 
prodigious organization directing animal behaviour, possibly the animals referred to 
most frequently are bees, spiders and birds (especially migratory birds). Whatever the 
case, there is no doubt that these three groups constitute a model of highly evolved 

The fact that the text of the Qur'an refers to this exemplary trio in the animal kingdom 
is in absolute keeping with the exceptionally interesting character that each of these 
animals has from a scientific point of view. 


In the Qur'an, bees are the subject of the longest commentary: 

--Sura 16, verses 68 and 69:[72] 

"Thy Lord inspired the bees: Choose your dwelling in the hills, in the trees and in 
what (man) built. Eat of all fruit and follow the ways of your Lord in humility. From 
within their bodies comes a liquor of different colours where is a remedy for men." 

It is difficult to know what exactly is meant by the order to follow the ways of the 
Lord in humility, unless it is to be seen in general terms. All that may be said, with 
regard to the knowledge that has been gained of their behaviour, is that here-as in 
each of the three animal eases mentioned as examples in the Qur'an-there is a 
remarkable nervous organization supporting their behaviour. It is known that the 
pattern of a bee's dance is a means of communication to other bees; in this way, bees 
are able to convey to their own species the direction and distance of flowers from 
which nectar is to be gathered. The famous experiment performed by von Frisch has 
shown the meaning of this insect's movement which is intented to transmit 
information between worker bees. 


Spiders are mentioned in the Qur'an to stress the flimsiness of their dwelling which is 
the most fragile of all. They have a refuge that is as precarious, according to the 
Qur'an, as the dwelling of those who have chosen masters other than God. 

-sura 29, verse 41: 

"Those who choose masters other than God are like the spider when it takes for itself 

a dwelling. Verily, the flimsiest dwelling is the dwelling of the spider. If they but 


A spider's web is indeed constituted of silken threads secreted by the animal's glands 
and their calibre is infinitely fine. Its fragility cannot be imitated by man. Naturalists 
are intrigued by the extraordinary pattern of work recorded by the animal's nervous 
cells, which allows it to produce a geometrically perfect web. 


Birds are frequently mentioned in the Qur'an. They appear in episodes in the life of 
Abraham, Joseph, David, Solomon and Jesus. These references do not however have 
any bearing on the subject in hand. 

The verse concerning the existence of animal communities on the ground and bird 
communities in the sky has been noted above: 

-sura 6 verse 38: 

"There is no animal on the earth, no bird which flies on wings, that (does not belong 
to) communities like you. We have not neglected anything in the Book (of Decrees) . 
Then to their Lord they will be gathered." 

Two other verses highlight the birds' strict submission to God's Power. 

-sura 16, verse 79: 

"Do they not look at the birds subjected in the atmosphere of the sky? None can hold 

them up (in His Power) except God." 

-sura 67, verse 19: 

"Have they not looked at the birds above them spreading their wings out and folding 
them? None can hold them up (in his Power) except the Beneficent." The translation 
of one single word in each of these verses is a very delicate matter. The translation 
given here expresses the idea that God holds the birds up in His Power. The Arabic 
verb in question is amsaka, whose original meaning is 'to put one's hand on, seize, 
hold, hold someone back'. 

An illuminating comparison can be made between these verses, which stress the 
extremely close dependence of the birds' behavior on divine order, to modern data 
showing the degree of perfection attained by certain species of bird with regard to the 
programming of their movements. It is only the existence of a migratory programme 
in the genetic code of birds that can account for the extremely long and complicated 
journeys which very young birds, without any prior experience and without any guide, 
are able to accomplish. This is in addition to their ability to return to their departure 
point on a prescribed date. Professor Hamburger in his book, Power and Fragility (La 
Puissance et la Fragilite)[73], gives as an example the well-known case of the 
'mutton-bird' that lives in the Pacific, with its journey of over 16,500 miles in the 
shape of the figure 8 [74]. It must be acknowledged that the highly complicated 
instructions for a journey of this kind simply have to be contained in the bird's 
nervous cells. They are most definitely programmed, but who is the programmer? 

4. The Source of the Constituents of Animal Milk. 

This is defined in the Qur'an in strict accordance with the data of modern knowledge 
(sura 16, verse 66). The translation and interpretation of this verse given here is my 
own because even modern translations habitually give it a meaning which is, in my 
opinion, hardly acceptable. Here are two examples: 

— R. Blachere's translation: [75] 

"Verily, in your cattle there is a lesson for you! We give you a pure milk to drink, 
excellent for its drinkers; (it comes) from what, in their bellies, is between digested 
food and blood." 

-Professor Hamidullah's translation: [76] 

"Verily, there is food for thought in your cattle. From what is in their bellies, among 

their excrement and blood, We make you drink pure milk, easy for drinkers to 


If these texts were shown to a physiologist, he would reply that they were extremely 
obscure, the reason being that there hardly appears to be much agreement between 
them and modern notions, even on a very elementary level. These translations are the 
work of highly eminent Arabists. It is a well known fact however, that a translator, 
even an expert, is liable to make mistakes in the translation of scientific statements, 
unless he happens to be a specialist in the discipline in question. 

The most valid translation seems to me to be the following: 

"Verily, in cattle there is a lesson for you. We give you to drink of what is inside their 
bodies, coming from a conjunction between the contents of the intestine and the 
blood, a milk pure and pleasant for those who drink it." (sura 16, verse 66) 

This interpretation is very close to the one given in the Muntakab, 1973, edited by the 
Supreme Council for Islamic Affairs, Cairo, which relies for its support on modern 

From the point of view of its vocabulary, the proposed translation may be justified as 

I have translated «inside their bodies' and not, as R. Blachere and Professor 
Hamidullah have done, 'inside their bellies'. This is because the word batn also means 
'middle', «interior of something', as well as 'belly'. The word does not here have a 
meaning that is anatomically precise. Inside their bodies' seems to concur perfectly 
with the context. 

The notion of a 'primary origin' of the constituents of milk is expressed by the word 
min (in English 'from') and the idea of a conjunction by the word baini. The latter not 
only signifies «among' but also 'between' in the other translations quoted. It is 
however also used to express the idea that two things or two people are brought 

From a scientific point of view, physiological notions must be called upon to grasp 
the meaning of this verse. 

The substances that ensure the general nutrition of the body come from chemical 
transformations which occur along the length of the digestive tract. These substances 
come from the contents of the intestine. On arrival in the intestine at the appropriate 
stage of chemical transformation, they pass through its wall and towards the systemic 
circulation. This passage is effected in two ways: either directly, by what are called 
the 'lymphatic vessels', or indirectly, by the portal circulation. This conducts them first 
to the liver, where they undergo alterations, and from here they then emerge to join 
the systemic circulation. In this way everything passes through the bloodstream. 

The constituents of milk are secreted by the mammary glands. These are nourished, as 
it were, by the product of food digestion brought to them via the bloodstream. Blood 
therefore plays the role of collector and conductor of what has been extracted from 
food, and it brings nutrition to the mammary glands, the producers of milk, as it does 
to any other organ. 

Here the initial process which sets everything else in motion is the bringing together 
of the contents of the intestine and blood at the level of the intestinal wall itself. This 
very precise concept is the result of the discoveries made in the chemistry and 
physiology of the digestive system. It was totally unknown at the time of the Prophet 
Muhammad and has been understood only in recent times. The discovery of the 
circulation of the blood, was made by Harvey roughly ten centuries after the Qur'anic 
Rev elation. 

I consider that the existence in the Qur'an of the verse referring to these concepts can 
have no human explanation on account of the period in which they were formulated. 

Human Reproduction 

From the moment ancient human writings enter into detail (however slight) on the 
subject of reproduction, they inevitably make statements that are inaccurate. In the 
Middle Ages-and even in more recent time-reproduction was surrounded by all sorts 
of myths and superstitions. How could it have been otherwise, considering the fact 
that to understand its complex mechanisms, man first had to possess a knowledge of 
anatomy, the discovery of the microscope had to be made, and the so-called basic 
sciences had to be founded which were to nurture physiology, embryology, obstetrics, 

The situation is quite different in the Qur'an. The Book mentions precise mechanisms 
in many places and describes clearly-defined stages in reproduction, without 
providing a single statement marred by inaccuracy. Everything in the Qur'an is 
explained in simple terms which are easily understandable to man and in strict 
accordance with what was to be discovered much later on. 

Human reproduction is referred to in several dozen verses of the Qur'an, in various 
contexts. It is explained through statements which deal with one or more specific 
points. They must be assembled to give a general idea of the verses as a whole, and 
here, as for the other subjects already examined, the commentary is in this way made 


It is imperative to recall certain basic concepts which were unknown at the time of the 
Qur'anic Revelation and the centuries that followed. 

Human reproduction is effected by a series of processes which we share in common 
with mammals. The starting point is the fertilization of an ovule which has detached 
itself from the ovary. 

It takes place in the Fallopian tubes half-way through the menstrual cycle. The 
fertilizing agent is the male sperm, or more exactly, the spermatozoon, a single 
fertilizing cell being all that is needed. To ensure fertilization therefore, an infinitely 
small quantity of spermatic liquid containing a large number of spermatozoons (tens 
of millions at a time) is .required. This liquid is produced by the testicles and 
temporarily stored in a system of reservoirs and canals that finally lead into the 
urinary tract; other glands are situated along the latter which contribute their own 
additional secretions to the sperm itself. 

The implantation of the egg fertilized by this process takes place at a precise spot in 
the female reproductive system: it descends into the uterus via a Fallopian tube and 
lodges in the body of the uterus where it soon literally implants itself by insertion into 
the thickness of the mucosa and of the muscle, once the placenta has been formed and 
with the aid of the latter. If the implantation of the fertilized egg takes place, for 
example, in the Fallopian tubes instead of in the uterus, pregnancy will be interrupted. 

Once the embryo begins to be observable to the naked eye, it looks like a small mass 
of flesh at the centre of which the appearance of a human being is at first 
indistinguishable. It grows there in progressive stages which are very well known 
today; they lead to the bone structure, the muscles, the nervous system, the 
circulation, and the viscerae, etc. 

These notions will serve as the terms of reference against which the statements in the 
Qur'an on reproduction are to be compared. 


It is not easy to gain an idea of what the Qur'an contains on this subject. The first 
difficulty arises from the fact already mentioned, i.e. that the statements dealing with 
this subject are scattered throughout the Book. This is not however a major difficulty. 
What is more likely to mislead the inquiring reader is, once again, the problem of 

In fact there are still many translations and commentaries in circulation today that can 
give a completely false idea of the Qur'anic Revelation on this subject to the scientist 
who reads them. The majority of translations describe, for example, man's formation 
from a 'blood clot' or an 'adhesion'. A statement of this kind is totally unacceptable to 
scientists specializing in this field. In the paragraph dealing with the implantation of 
the egg in the maternal uterus, we shall see the reasons why distinguished Arabists 
who lack a scientific background have made such blunders. 

This observation implies how great the importance of an association between 
linguistic and scientific knowledge is when it comes to grasping the meaning of 
Qur'anic statements on reproduction. 

The Qur'an sets out by stressing the successive transformations the embryo undergoes 
before reaching its destination in the maternal uterus. 

—sura 82, verses 6 to 8: 

"O Man! Who deceives you about your Lord the Noble, Who created you and 

fashioned you in due proportion and gave you any form He willed." 

—sura 71, verse 14: 

"(God) fashioned you in (different) stages." 

Along with this very general observation, the text of the Qur'an draws attention to 
several points concerning reproduction which might be listed as follows: 

1) fertilization is performed by only a very small volume of liquid. 

2) the constituents of the fertilizing liquid. 

3) the implantation of the fertilized egg. 

4) the evolution of the embryo. 

1. Fertilization is Performed by Only a Very Small Volume of Liquid. 

The Qur'an repeats this concept eleven times using the following expression: 

-sura 16, verse 4: 

"(God) fashioned man from a small quantity (of sperm)." 

The Arabic word nutfa has been translated by the words 'small quantity (of sperm)' 
because we do not have the terms that are strictly appropriate. This word comes from 
a verb signifying 'to dribble, to trickle'; it is used to describe what remains at the 
bottom of a bucket that has been emptied out. It therefore indicates a very small 
quantity of liquid. Here it is sperm because the word is associated in another verse 
with the word sperm. 

-sura 75, verse 37: 

"Was (man) not a small quantity of sperm which has been poured out?" 

Here the Arabic word mani signifies sperm. 

Another verse indicates that the small quantity in question is put in a 'firmly 

established lodging' (qarar) which obviously means the genital organs. 

-sura 23, verse 13. God is speaking: 

"Then We placed (man) as a small quantity (of sperm) in a safe lodging firmly 


It must be added that the adjective which in this text refers to the 'firmly established 
lodging' makin is, I think, hardly translatable. It expresses the idea of a firmly 
established and respected place. However this may be, it refers to the spot where man 
grows in the maternal organism. It IS important to stress the concept of a very small 
quantity of liquid needed in the fertilization process, which is strictly in agreement 
with what we know on this subject today. 

2. The Constituents of the Fertilizing Liquid. 

The Qur'an describes the liquid enabling fertilization to take place in terms which it is 
interesting to examine: 

a) 'sperm', as has been stated precisely (sura 75, verse 37) 

b) 'a liquid poured out'. "Man was fashioned from a liquid poured out" (sura 86, verse 

c) 'a despised liquid' (sura 32, verse 8 and sura 77, verse 20) 

The adjective 'despised' (mahin) would, it seems, be interpreted not so much on 
account of the nature of the liquid itself, as more the fact that it is emitted through the 
outlet of the urinary tract, using the channels that are employed for passing urine. 

d) 'Mixtures' or 'mingled liquids' (amsaj): "Verily, we fashioned man from a small 
quantity of mingled liquids" (sura 76, verse 2) 

Many commentators, like professor Hamidullah, consider these liquids to be the male 
and female agents. The same view was shared by older commentators, who could not 
have had any idea of the physiology of fertilization, especially its biological 
conditions in the case of the woman. They thought that the word simply meant the 
unification of the two elements. 

Modern authors however, like the commentator of the Muntakab edited by the 
Supreme Council for Islamic Affairs, Cairo, have corrected this view and note here 
that the 'small quantity of sperm' is made up of various component parts. The 
commentator in the Muntakab does not go into detail, but in my opinion it is a very 
judicious observation. 

What are the components parts of sperm? 

Spermatic liquid is formed by various secretions which come from the following 


a) the testicles: the secretion of the male genital gland contains spermatozoons, which 
are elongated cells with a long flagellum; they are bathed in a sero-fluid liquid. 

b) the seminal vesicles, these organs are reservoirs of spermatozoons and are placed 
near the prostate gland; they also secrete their own liquid but it does not contain any 
fertilizing agents. 

c) the prostate gland: this secretes a liquid which gives the sperm its creamy texture 
and characteristic odour. 

d) the glands annexed to the urinary tract: Cooper's or Mery's glands secrete a stringy 
liquid and Littre's glands give off mucous. 

These are the origins of the 'mingled liquids' which the Qur'an would appear to refer 


There is, however, more to be said on this subject. When the Qur'an talks of a 

fertilizing liquid composed of different components, it also informs us that man's 

progeny will be maintained by something which may be extracted from this liquid. 

This is the meaning of verse 8, sura 32: 

"(God) made his progeny from the quintessence of a despised liquid." 

The Arabic word, translated here by the word 'quintessence', is sulala. It signifies 
'something which is extracted, the issue of something else, the best part of a thing'. In 
whatever way it is translated, it refers to a part of a whole. 

Fertilization of the egg and reproduction are produced by a cell that is very elongated: 
its dimensions are measured in ten thousandths of a millimetre. In normal 
conditions [77], only one single cell among several tens of millions produced by a man 
will actually penetrate the ovule; a large number of them are left behind and never 
complete the journey which leads from the vagina to the ovule, passing through the 
uterus and Fallopian tubes. It is therefore an infinitesimally small part of the extract 
from a liquid whose composition is highly complex which actually fulfills its 

In consequence, it is difficult not to be struck by the agreement between the text of the 
Qur'an and the scientific knowledge we possess today of these phenomena. 

3. The Implantation of the Egg In the Female Genital Organs. 

Once the egg has been fertilized in the Fallopian tube it descends to lodge inside the 
uterus; this is called the 'implantation of the egg'. The Qur'an names the lodging of the 
fertilized egg womb: 

-sura 22, verse 5: 

"We cause whom We[78] will to rest in the womb for an appointed term." 

The implantation of the egg in the uterus (womb) is the result of the development of 
villosities, veritable elongations of the egg, which, like roots in the soil, draw 
nourishment from the thickness of the uterus necessary to the egg's growth. These 
formations make the egg literally cling to the uterus. This is a discovery of modern 

The act of clinging is described five different times in the Qur'an. Firstly in verses 1 

and 2 of sura 96: 

"Read, in the name of thy Lord Who fashioned, 

Who fashioned man from something which clings." 

'Something which clings' is the translation of the word 'alaq. It is the original meaning 
of the word. A meaning derived from it, 'blood clot', often figures in translation; it is a 
mistake against which one should guard: man has never passed through the stage of 
being a 'blood clot'. The same is true for another translation of this term, 'adhesion' 
which is equally inappropriate. The original sense of 'something which clings' 
corresponds exactly to today's firmly established reality. 

This concept is recalled in four other verses which describe successive 
transformations from the small quantity of sperm through to the end: 

-sura 22, verse 5: 

"We have fashioned you from . . . something which clings." 

-sura 23, verse 14: 

"We have fashioned the small quantity (of sperm) into something which clings." 

-sura 40, verse 67: 

"(God) fashioned you from a small quantity (of sperm), from something which 


-sura 75, verse 37-38: 

"Was (man) not a small quantity of sperm which has been poured out? After that he 

was something which clings; then God fashioned him in due proportion." 

The organ which harbours the pregnancy is qualified in the Qur'an by a word which, 
as we have seen, is still used in Arabic to signify the uterus. In some suras, it is called 
a 'lodging firmly established' (sura 23, verse 13, quoted above and sura 77, verse 

4. Evolution of the Embryo inside the Uterus. 

The Qur'anic description of certain stages in the development of the embryo 
corresponds exactly to what we today know about it, and the Qur'an does not contain 
a single statement that is open to criticism from modern science. 

After 'the thing which clings' (an expression which is well-founded, as we have seen) 
the Qur'an informs us that the embryo passes through the stage of 'chewed flesh', then 
osseous tissue appears and is clad in flesh (defined by a different word from the 
preceding which signifies 'intact flesh'). 

-sura 23, verse 14: 

"We fashioned the thing which clings into a chewed lump of flesh and We fashioned 

the chewed flesh into bones and We clothed the bones with intact flesh." 

'Chewed flesh' is the translation of the word mudga; 'intact flesh' is lahm. This 
distinction needs to be stressed. The embryo is initially a small mass. At a certain 
stage in its development, it looks to the naked eye like chewed flesh. The bone 
structure develops inside this mass in what is called the mesenchyma. The bones that 
are formed are covered in muscle; the word lahm applies to them. 

Another verse which requires extremely delicate interpretation is the following: 

-sura 39, verse 6: 

"(God) fashions you inside the bodies of your mothers, formation after formation, in 

three (veils of) darkness." (zulumat) 

Modern intrepreters of the Qur'an see in this verse the three anatomical layers that 
protect the infant during gestation: the abdominal wall, the uterus itself, and the 
surroundings of the foetus (placenta, embryonic membranes, amniotic fluid). 
I am obliged to quote this verse for the sake of completeness; the terpretation given 
here does not seem to me to be disputable from an anatomical point of view but is this 
what the text of the Qur'an really means? 

It is known how certain parts appear to be completely out of proportion during 
embryonic development with what is later to become the individual, while others 
remain in proportion. 

This is surely the meaning of the word mukallaq which signifies 'shaped in proportion' 
as used in verse 5, sura 22 to describe this phenomenon. 

"We fashioned . . . into something which clings . . . into a lump of flesh in proportion 
and out of proportion." 

The Qur'an also describes the appearance of the senses and the viscerae: 

-sura 32, verse 9: 

"(God) appointed for you the sense of hearing, sight and the viscerae." 

It refers to the formation of the sexual organs: 

-sura 53, verses 45-46: 

"(God) fashioned the two of a pair, the male and the female, from a small quantity (of 

sperm) when it is poured out." 

The formation of the sexual organs is described in two sura of the Qur'an: 

-sura 35, verse 11: 

"God created you from dust, then from a sperm-drop, then He made you pairs (the 

male and female)." 

-sura 75, verse 39: 

"And, (God) made of him a pair, the male and female." 

As has already been noted, all statements in the Qur'an must be compared with today's 
firmly established concepts: the agreement between them is very clear. It is however 
very important to compare them with the general beliefs On this subject that were 
held at the time of the Qur'anic Revelation in order to realize just how far people were 
in those days from having views on these problems similar to those expressed here in 
the Qur'an. There can be no doubt that they would have been unable to interpret the 
Revelation in the way we can today because we are helped by the data modern 
knowledge affords us. It was, in fact, only during the Nineteenth century that people 
had a slightly clearer view of this question. 

Throughout the Middle Ages, the most diversified doctrines originated in unfounded 
myths and speculations: they persisted for several centuries after this period. The most 
fundamental stage in the history of embryology was Harvey's statement (1651) that 
"all life initially comes from an egg". At this time however, when nascent science had 
nevertheless benefited greatly (for the subject in hand) from the invention of the 
microscope, people were still talking about the respective roles of the egg and the 
spermatozoon. Buffon, the great naturalist, was one of those in favor of the egg 
theory, but Bonnet supported the theory of the seeds being 'packed together', the 
ovaries of Eve, the mother of the human race, were supposed to have contained the 
seeds of all human beings, packed together one inside the other. This hypothesis came 
into favor in the Eighteenth century. 

More than a thousand years before our time, at a period when whimsical doctrines 
still prevailed, men had a knowledge of the Qur'an. The statements it contains express 
in simple terms truths of primordial importance which man has taken centuries to 


Our epoch believes that it has made manifold discoveries in all possible fields. It is 
thought that great innovations have been made in the field of sex education, and the 
knowledge of the facts of life which has been opened up to young people is regarded 
as an achievement of the modern world. Previous centuries were noted for their 

deliberate obscurity on this point and many people say that religion- without stating 
which religion-is the cause of it. 

The information set out above is proof however that fourteen centuries ago theoretical 
questions (as it were) on human reproduction were brought to man's attention. This 
was done as far as was possible, taking into account the fact that the anatomical and 
physiological data needed for further explanations were lacking. One should also 
remember that, to be understood, it was necessary to use simple language suited to the 
level of comprehension of those who listened to the Preaching. 

Practical considerations have not been silently ignored. There are many details in the 
Qur'an on the practical side of life in general, and the way man should behave in the 
many situations of his existence. His sex life is no exception. 

Two verses in the Qur'an deal with sexual relations themselves. They are described in 
terms which unite the need for precision with that of decency. When translations and 
explanatory commentaries are consulted however, one is struck by the divergences 
between them. I have pondered for a long time on the translation of such verses, and 
am indebted to Doctor A. K. Giraud, Former Professor at the Faculty of Medicine, 
Beirut, for the following: 

—sura 86, verse 6 and 7: 

"(Man) was fashioned from a liquid poured out. It issued (as a result) of the 
conjunction of the sexual area of the man and the sexual area of the woman." The 
sexual area of the man is indicated in the text of the Qur'an by the world sulb 
(singular). The sexual areas of the woman are designated in the Qur'an by the word 
tara'ib (plural). 

This is the translation which appears to be most satisfactory. It is different from the 
one that is often given by English and French translators, i.e. " (Man) has been created 
by a liquid poured out which issues from between the vertebral column and the bones 
of the breast." This would seem more to be an interpretation than a translation. It is 
hardly comprehensible. 

The behavior of a man in his intimate relationships with his wife is stated explicitly. 

There is the order concerning the menstruation period contained in verses 222 and 
223, sura 2; God gives the following command to the Prophet: 

-sura 2, verses 222 and 223: 

"They (the Believers) question thee concerning menstruation. Say: This is an evil. 
Keep away from women during menstruation and do not approach them until they are 
clean. When they have purified themselves, go to them, as God ordered it to you. 
"Verily, God loves the repentants and loves those who purified themselves. 
"Your wives are a tilth. Go to your tilth as you will. Do (some good act) for your 
souls beforehand." 

The beginning of this passage is very clear in meaning: it formally forbids a man to 
have sexual contact with a woman who has her period. The second part describes the 

process of tilling which the sower performs before sowing the seed which is to 
germinate and produce a new plant. Through this image therefore, stress is indirectly 
laid on the importance of bearing in mind the final purpose of sexual contact, i.e. 
reproduction. The translation of the final phrase is by R. Blachere: it contains an order 
which seems to refer to the preliminaries before sexual contact. 

The orders given here are of a very general kind. The problem of contraception has 
been raised with regard to these verses: neither here, nor anywhere else, is reference 
made to this subject. 

Nor is provoked abortion referred to. The numerous passages quoted above on the 
successive transformations of the embryo make it quite clear, however, that man is 
considered to be constituted as of the stage described by the existence of 'something 
which clings'. This being so, the absolute respect of the individual human being, 
which is referred to so often in the Qur'an, brings with it a total condemnation of 
provoked abortion. This attitude is today shared by all monotheistic religions. 

Sexual relations are permitted at night during the Fast in the month of Ramadan. The 
verse concerning Ramadan is as follows: 

-sura 2, verse 187: 

"Permitted to you, on the night of the fast, is to break chastity with your wives. They 
are a garment for you and you are a garment for them. So hold intercourse with them 
and seek what God has ordained for you." 

In contrast to this, no exception to the rule is made for pilgrims in Makka during the 
celebration days of the Pilgrimage. 

-sura 2, verse 197: 

"For whom undertakes (the duty of) the Pilgrimage in its time, no wooing and no 


This prohibition is formal, as is the fact that other activities are forbidden, e.g. 
hunting, fighting, etc. 

Menstruation is again mentioned in the Qur'an in connection with divorce. The Book 
contains the following verse: 

-sura 65, verse 4: 

"For your wives who despair of menstruation, if you doubt about them, their period of 
waiting will be three months. For those who never have their monthly periods and 
those who are pregnant their period will be until they lay down their burden." 

The waiting period referred to here is the time between the announcement of the 
divorce and the time it comes into effect. Those women of whom it is said 'they 
despair of menstruation' have reached the menopause. A precautionary period of three 
months is envisaged for them. Once this period is completed, divorced women who 
have reached the menopause may remarry. 

For those who have not yet menstruated, the pregnancy period has to be awaited. For 
pregnant women, divorce only comes into effect once the child is born. 

All these laws are in perfect agreement with physiological data. One can, furthermore, 
find in the Qur'an the same judicious legal provision in the texts dealing with 

Thus, the theoretical statements dealing with reproduction, and the practical 
instructions on the sex life of couples, do not contradict and cannot be placed in 
opposition to the data we have from modern knowledge, nor with anything that can be 
logically derived from it. 

Qur'anic and Biblical Narrations 

General Outlines 

A large number of subjects dealt with in the Bible are also found in the Qur'an. 
Firstly, there are narrations referring to the Prophets; Noah, Abraham, Joseph, Elias, 
Jonah, Job and Moses; the Kings of Israel; Saul, David, Solomon-to name just some 
of the main narrations they share in common. There then follow more specific 
accounts of great events in the course of which the supernatural has intervened, e.g. 
the Creation of the Earth and Heavens, the Creation of Man, the Flood, the Exodus. 
Finally, there is all that has to do with Jesus and His mother Mary as far as it concerns 
the New Testament. 

What reflections do the subjects dealt with in the two Scriptures provoke when 
viewed in the light of our modern knowledge of them from extra-Scriptural sources? 

Parallel: Qur'an/Gospel and Modem Knowledge. 

With regard to the parallel of Qur'an/Gospels, one must first note that none of the 
subjects referred to in the Gospels, which were criticized from a scientific point of 
view (see Part Two of this book), is quoted in the Qur'an. 

Jesus is referred to many times in the Qur' an, e.g. Mary's annunciation of the nativity 
to his father, the annunciation of the miraculous nativity to Mary, Jesus's stature as a 
Prophet of the highest order, His role as a Messiah, the Revelation He directs to Man 
which confirms and modifies the Torah, His preachings, His disciples and apostles, 
the miracles, His Ascension to God, His role in the Last Judgment, etc. 

Suras 3 and 19 of the Qur'an (the second of which bears Mary's name) devote long 
passages to Jesus's family. They describe His mother Mary's nativity, her youth and 
the annunciation of her miraculous motherhood. Jesus is always called 'Son of Mary'. 
His ancestry is exclusively given with regard to His mother's side, which is quite 
logical since Jesus had no biological father. Here the Qur'an differs from Matthew's 
and Luke's Gospels: as we have already seen, they give the paternal genealogies of 
Jesus which are, moreover, different from each other. 

In the Qur'an, Jesus is placed according to His maternal genealogy in the line of Noah, 
Abraham, and Mary's father (Imran in the Qur'an): 

-sura 3, verses 33 and 34: 

"God chose Adam, Noah, the family of Abraham and the family of Imran above all 

His creatures, as descendants one from another." 

So Jesus is descended from Noah and Abraham on His mother Mary's side, and from 
her father Imran. The errors made in the naming of the 'ancestors of Jesus' found in 
the Gospels are not present in the Qur'an, nor are the impossibilities in the genealogies 
contained in the Old Testament of Abraham's ancestry, both of which were examined 
in the first and second parts of this book. 

Once again, this fact must be noted if one is to be objective, and yet again its great 
importance appears very clearly in the face of the unfounded statements which are 
made claiming that Muhammad, the author of the Qur'an, largely copied the Bible. 
One wonders in that case who or what reason compelled him to avoid copying the 
passages the Bible contains on Jesus's ancestry, and to insert at this point in the Qur'an 
the corrections that put his text above any criticism from modern knowledge. The 
Gospels and Old Testament texts are quite the opposite; from this point of view they 
are totally unacceptable. 

Parallel: Qur'an/ Old Testament and Modem Knowledge. 

In the case of the Old Testament, certain aspects of this parallel have already been 
dealt with. The Creation of the world, for example, was the subject of a critical study 
made in the Old Testament section of this book. The same subject was examined with 
regard to the Qur'anic Revelation. Comparisons were made and there is no need to 
cover this ground again. 

It seems that historical knowledge is too vague and archaeological data too scarce for 
parallels to be established in the light of modern knowledge on problems concerning 
the Kings of Israel, who form the subject of narrations in both the Qur'an and the 

Whether or not one can tackle the problem of the Prophets in the light of modern data 
depends on the extent to which the events described have left traces which may or 
may not have come down to us. 

There are however two subjects dealt with in both the Qur'an and the Bible which 
should command our attention and which need to be examined in the light of modern 
knowledge. They are as follows: 
-the Flood, 
-the Exodus. 

—The first because it has not left traces in the history of civilization which support the 
Biblical narration, whereas modern data do not permit us to criticize the narration 
contained in the Qur'an. 
—The second because the Biblical and Qur'anic narrations evidently complement each 

other in their broad outlines, and modern data seem to provide both of them with 
remarkable historical support. 

The Flood 

The Biblical Narration of the Flood and the Criticism 
Leveled at It- A Reminder. 

The examination of the Old Testament description of the Flood in the first part of this 

book led to the following observations: 

There is not just one description of the Flood, but two, written at different times; 

—the Yahvist version which dates from the Ninth century B.C. 

—the Sacerdotal version dating from the Sixth century B.C., so called because it was 
the work of priests of the time. 

These two narrations are not juxtaposed, but interwoven so that part of one is fitted in- 
between parts of the other, i.e. paragraphs from one source alternate with passage 
from the other. 

The commentary to the translation of Genesis by Father de Vaux, a professor at the 
Biblical School of Jerusalem, shows very clearly how the paragraphs are distributed 
between the two sources. The narration begins and ends with a Yahvist passage. 
There are ten Yahvist paragraphs altogether and between each one a Sacerdotal 
passage has been inserted (there are a total of nine Sacerdotal paragraphs). This 
mosaic of texts is only coherent when read from a point of view which takes the 
succession of episodes into account, since there are blatant contradictions between the 
two sources. Father de Vaux describes them as "two accounts of the Flood, in which 
the cataclysm is caused by different agents and lasts different lengths of time, and 
where Noah receives into the Ark a different number of animals." 

When seen in the light of modern knowledge, the Biblical description of the Flood as 
a whole is unacceptable for the following reasons: 

a) The Old Testament ascribes to it the character of a universal cataclysm. 

b) Whereas the paragraphs from the Yahvist text do not date the Flood, the Sacerdotal 
text situates it at a point in time where a cataclysm of this kind could not have 

The following are arguments supporting this opinion: 

The Sacerdotal narration states quite precisely that the Flood took place when Noah 
was 600 years old. According to the genealogies in chapter 5 of Genesis (also taken 
from the Sacerdotal text and quoted in the first part of this book), we know that Noah 
is said to have been born 1,056 years after Adam. Consequently, the Flood would 

have taken place 1,655 years after the creation of Adam. The genealogical table of 
Abraham moreover, taken from the same text and given in Genesis (11, 10-32), 
allows us to estimate that Abraham was born 292 years after the Flood. As we know 
that (according to the Bible) Abraham was alive in roughly 1850 B.C., the Flood 
would therefore be situated in the Twenty-first or Twenty-second century B.C. This 
calculation is in strict keeping with the information in old editions of the Bible which 
figures prominently at the head of the Biblical text. 

This was at a time when the lack of human knowledge on the subject was such that 
the chronological data contained in the Bible were accepted without question by its 
readers-for want of any arguments to the contrary. [80] 

How is it possible to conceive today of a universal cataclysm in the Twenty-first or 
Twenty-second century B.C. which destroyed life on all the earth's surface (except for 
the people and animals in the Ark)? By this time, civilizations had flourished in 
several parts of the globe, and their vestiges have now come down to posterity. In 
Egypt at this time, for example, the Intermediate Period followed the end of the Old 
Kingdom and preceded the beginning of the Middle Kingdom. In view of our 
knowledge of the history of this period, it would be absurd to maintain that the Flood 
had destroyed all civilization at this time. 

Thus It may be affirmed from a historical point of view that the narration of the Flood 
as it is presented in the Bible is in evident contradiction with modern knowledge. The 
formal proof of man's manipulation of the Scriptures is the existence of the two texts. 

The Narration of the Flood Contained in the Qur'an. 

The Qur'an gives a general version which is different from that contained in the Bible 
and does not give rise to any criticisms from a historical point of view. 

It does not provide a continuous narration of the Flood. Numerous suras talk of the 
punishment inflicted upon Noah's people. The most complete account of this is in sura 
11, verses 25 to 49. Sura 71, which bears Noah's name, describes above all Noah's 
preachings, as do verses 105 to 115, sura 26. Before going into the actual course taken 
by events, we must consider the Flood as described in the Qur' an by relating it to the 
general context of the punishment God inflicted on communities guilty of gravely 
infringing His Commandments. 

Whereas the Bible describes a universal Flood intended to punish ungodly humanity 
as a whole, the Qur'an, in contrast, mentions several punishments inflicted on certain 
specifically defined communities. 

This may be seen in verses 35 to 39, sura 25: 

"We gave Moses the Scripture and appointed his brother Aaron with him as vizier. 
We said: Go to the people who have denied Our signs. We destroyed them 
completely. When the people of Noah denied the Messengers, We drowned them and 
We made of them a sign for mankind. (We destroyed the tribes) of Ad and Tamud, the 
companions of Rass and many generations between them. We warned each of them 
by examples and We annihilated them completely." 

Sura 7, verses 59 to 93 contains a reminder of the punishments brought upon Noah's 
people, the Ad, the Tamud, Lot (Sodom) and Madian respectively. 

Thus the Qur'an presents the cataclysm of the Flood as a punishment specifically 
intended for Noah's people: this is the first basic difference between the two 

The second fundamental difference is that the Qur'an, in contrast to the Bible, does 
not date the Flood in time and gives no indication as to the duration of the cataclysm 

The causes of the flooding are roughly the same in both narrations. The Sacerdotal 
description in the Bible (Genesis 7, 11) cites two causes which occurred 
simultaneously. "On that day all the fountains of the great deep burst forth, and the 
windows of the heavens were opened." The Qur'an records the following in verses 1 1 
and 12, sura 54: 

"We opened the Gates of Heaven with pouring water. And We caused the ground to 
gush forth springs, so the waters met according to the decree which has been 

The Qur'an is very precise about the contents of the Ark. The order God gave to Noah 
was faithfully executed and it was to do the following: 

-sura 11, verse 40: 

"(In the Ark) load a pair of every kind, thy family, save this one against whom the 

word has already gone forth, and those who believe. But only a few had believed with 


The person excluded from the family is an outcast son of Noah. We learn (sura 11, 
verses 45 and 46) how Noah's supplications on this person's behalf to God were 
unable to make Him alter His decision. Apart from Noah's family (minus the outcast 
son), the Qur'an refers to the few other passengers on board the Ark who had believed 
in God. 

The Bible does not mention the latter among the occupants of the Ark. In fact, it 
provides us with three different versions of the Ark's contents: 
-according to the Yahvist version, a distinction is made between 'pure' animals and 
birds, and 'impure' animals (seven[81] pairs, i.e. seven males and seven females, of 
each 'pure' species, was taken into the Ark and only one pair of each 'impure' species). 

-according to a modified Yahvist verse (Genesis 7, 8) there was only one pair of each 
species, whether 'pure' or 'impure', -according to the Sacerdotal version, there was 
Noah, his family (with no exceptions) and a pair taken from each species. 

The narration in the Qur'an of the flooding itself is contained in sura 11, verses 25 to 
49 and in sura 23, verses 23 to 30. The Biblical narrative does not present any 
important differences. 

In the Bible, the place where the Ark comes to rest is in the Ararat Mountains 
(Genesis 8, 4) and for the Qur'an it is the Judi (sura 11, verse 44.) This mountain is 
said to be the highest of the Ararat range in Armenia, but nothing proves that the 
names were not changed by man to tally with the two narratives. This is confirmed by 
R. Blachere: according to him there is a peak in Arabia named Judi. The agreement of 
names may well be artificial. 

In conclusion, it is possible to state categorically what major differences exist here 
between the Biblical and Qur'anic narrations. Some of them escape critical 
examination because objective data are lacking. When, however, it is possible to 
check the statements in the Scriptures in the light of the established data, the 
incompatibility between the Biblical narration-i.e. the information given on its place 
in time and geographical extent-and the discoveries that have contributed to modern 
knowledge is all too clear. In contrast to this, the narration contained in the Qur'an is 
free from anything which might give rise to objective criticism. One might ask if it is 
possible that, between the time of the Biblical narration and the one contained in the 
Qur'an, man could have acquired knowledge that shed light on this event. The answer 
is no, because from the time of the Old Testament to the Qur'an, the only document 
man possessed on this ancient story was the Bible itself. If human factors are unable 
to account for the changes in the narrations which affected their meaning with regard 
to modern knowledge, another explanation has to be accepted, i.e. a Revelation which 
came after the one contained in the Bible. 

The Exodus 

With the Exodus from Egypt of Moses and his followers, (the first stage of their move 
to Canaan), we come to an event of great importance. It is an established historical 
event which appears in a known context, in spite of occasional allegations one finds 
which tend to attribute to it a largely legendary character. 

In the Old Testament, the Exodus forms the second book of the Pentateuch or Torah, 
along with a narration of the journey through the wilderness and the alliance 
(covenant) concluded with God on Mount Sinai. It is natural for the Qur'an to devote 
a great deal of space to it too: an account of the dealings Moses and his brother Aaron 
had with the Pharaoh and of the exit from Egypt is found in more than ten suras 
containing long descriptions, e.g. suras, 7, 10, 20 and 26, along with more abridged 
versions and even simple reminders. The name of Pharaoh, the main character on the 
Egyptian side, is repeated (to the best of my knowledge) seventy-four times in the 
Qur'an in 27 suras. 

A study of both the Qur'anic and Biblical narrations is especially interesting here 
because, in contrast to what has been noted in the case of the Flood (for example), in 
the main, the two narrations have many points in common. There are certainly 
divergences, but the Biblical naration has considerable historical value, as we shall 
see. This is because it helps to identify the Pharaoh, or rather the two pharaohs in 

question. This hypothesis, which starts with the Bible, is complemented by the 
information contained in the Qur'an. Modern data are added to these two Scriptural 
sources and it is thus possible, through a confrontation between the Bible, the Qur'an 
and today's knowledge, to situate this episode from the Holy Scriptures in a historical 


The Biblical narration begins with a reminder of the Jews' entry into Egypt with 
Jacob, who joined Joseph there. Later on, according to Exodus 1, 8: 
"Now there arose a new king over Egypt, who did not know Joseph." 

The period of oppression followed; the Pharaoh ordered the Jews to build the cities of 
Pithom and Ramesses (to use the names given to them in the Bible) (Exodus I, 1 1). To 
avoid a population explosion among the Hebrews, Pharaoh ordered each new-born 
son to be thrown into the river. Moses was nevertheless preserved by his mother for 
the first three months of his life before she finally decided to put him in a rush basket 
on the river's edge. The Pharaoh's daughter discovered him, rescued him and gave him 
to a nurse, none other than his own mother. This was because Moses's sister had 
watched to see who would find the baby, had pretended not to recognize him and then 
recommended to the Princess a nurse who was really the child's mother. He was 
treated as one of the Pharaoh's sons and given the name 'Moses'. 

As a young man, Moses left for a country called Midian where he married and lived 
for a long time. We read an important detail in Exodus 2, 23: 
"In the course of those many days the king of Egypt died." 

God ordered Moses to go and find the Pharaoh and lead his brothers out of Egypt (the 
description of this order is given in the episode of the Burning Bush). Aaron, Moses's 
brother, helped him in this task. This is why Moses, once he had returned to Egypt, 
went with his brother to visit the Pharaoh who was the successor of the king under 
whose reign he had long ago been born. 

The Pharaoh refused to allow the Jews in Moses's group to leave Egypt. God revealed 
Himself to Moses once again and ordered him to repeat his request to Pharaoh. 
According to the Bible, Moses was eighty years old at this time. Through magic, 
Moses showed the Pharaoh that he had supernatural powers. This was not enough 
however. God sent the famous plagues down upon Egypt. The rivers were changed 
into blood, there were invasions of frogs, gnats and swarms of flies, the cattle died, 
boils appeared on men and animals, there was hail and plagues of locusts, darkness 
and the death of the first-born. Nevertheless, the Pharaoh still did not allow the 
Hebrews to leave. 

They therefore broke out of the city of Rameses, 600,000 of them[82] "besides 
women and children" (Exodus 12, 37). At this point Pharaoh "made ready his chariot 
and took his army .With him, and took six hundred picked charioteers and all the 
other chariots of Egypt with officers over all of them . . . Pharaoh, king of Egypt, 
pursued the people of Israel as they went forth defiantly." (Exodus 14, 6 and 8). The 
Egyptians caught up with Moses's party beside the sea. Moses raised his staff, the sea 

parted before him and his followers walked across it without wetting their feet. "The 
Egyptians pursued and went in after them into the midst of the sea, all Pharaoh's 
horses, his chariots, and his horsemen." (Exodus 14, 23) "The waters returned and 
covered the chariots and the horsemen and all the host of Pharaoh that had followed 
them into the sea; not so much as one of them remained. But the people of Israel 
walked on dry ground through the sea, the waters being a wall to them on their right 
hand and on their left." (Exodus 14, 28-29). 

The text of Exodus is quite clear: Pharaoh was at the head of the pursuers. He 
perished because the text of Exodus notes that "not so much as one of them 
remained." The Bible repeats this detail moreover in the Psalms: Psalm 106, verse 11 
and Psalm 136 verses 13 and 15 which are an act of thanks to God "Who divided the 
sea of Rushes[83] in sunder . . . and made Israel pass through the midst of it . . . but 
overthrew Pharaoh and his host in the sea of Rushes." There can be no doubt 
therefore, that according to the Bible, the Pharaoh of the Exodus perished in the sea. 
The Bible does not record what became of his body. 


In its broad outlines, the narration of the Exodus contained in the Qur'an is similar to 
that of the Bible. It has to be reconstituted, however, because it is made up of 
passages dispersed throughout the Book. 

The Qur'an does not provide a name which enables us to identify who the reigning 
Pharaoh was at the time of Exodus, any more than the Bible does. All that is known is 
that one of his counsellors was called Haman. He is referred to six times in the Qur'an 
(sura 28, verses 6, 8 and 38, sura 29, verse 39 and sura 40, verses 24 and 36). 

The Pharaoh is the Jews' oppressor: 

-sura 14, verse 6: 

"When Moses said to his people: Remember the favor of God to you when He 
delivered you from Pharaoh's folk who imposed upon you a dreadful torment, 
slaughtered your sons and spared your women." 

The oppression is recalled in the same terms in verse 141, sura 7. The Qur'an does not 
however mention the names of the cities built by the Jews in subjection, as does the 

The episode where Moses is left by the riverside is recorded in sura 20 verses 39-40 
and sura 28, verses 7 to 13. In the version contained in the Qur'an, Moses is taken in 
by Pharaoh's family. We find this in verses 8 and 9, sura 28: 

"The family of Pharaoh took him up. (It was intended) that (Moses) should be to them 
an adversary and a cause of sorrow. Pharaoh, Haman and their hosts were sinners. 
Pharaoh's wife said: (He will be) a joy to the eye for me and you. Don't kill him. He 
may be of use to us or we may take him as a son. They did not sense (what was to 

Muslim tradition has it that it was Pharaoh's wife Asiya who took care of Moses. In 
the Qur'an, it was not the Pharaoh's wife who found him, but members of his 

Moses's youth, his stay in Midian and marriage are described in sura 28, verses 13 to 

In particular, the episode of the Burning Bush is found in the first part of sura 20, and 
in sura 28, verses 30 to 35. 

The Qur'an does not describe the ten plagues sent down upon Egypt as a divine 
chastisement (unlike the long description in the Bible), but simply mentions five 
plagues very briefly (sura 7, verse 133): flooding, locusts, lice, frogs, and blood. 

The flight from Egypt is described in the Qur'an, but without any of the geographical 
data given in the Bible, nor the incredible numbers of people mentioned in the latter. 
It is difficult to imagine how 600,000 men plus their families could have stayed in the 
desert for a long time, as the Bible would have us believe. 

This is how the death of Pharaoh pursuing the Hebrews is described: 

-sura 20, verse 78: 

"Pharaoh pursued them with his hosts and the sea covered them." 

The Jews escaped. Pharaoh perished, but his body was found: a very important detail 
not mentioned in the Biblical narration. 

-sura 10, verses 90 to 92. God is speaking: 

"We took the Children of Israel across the sea. Pharaoh with his hosts pursued them in 
rebellion and hostility till, when the fact of his drowning overtook him, he said: I 
believe there is no God except the God in whom the Children of Israel believe. I am 
of those who submit themselves to Him. 

"God said: 'What? Now !. Thou has rebelled and caused depravity. This day We save 
thee in thy body so that thou mayest be a sign for those who come after thee.' But 
verily, many among mankind are heedless of Our signs." 

This passage requires two points to be explained: 

a) The spirit of rebellion and hostility referred to is to be understood in terms of 
Moses's attempt to persuade the Pharaoh. 

b) The rescue of the Pharaoh refers to his corpse because it is stated quite clearly in 
verse 98, sura 11, that Pharaoh and his followers have been condemned to damnation: 

—sura 11, verse 98 "Pharaoh will go before his people on the Day of Resurrection and 
will lead them to the fire." For those facts which can be checked with historical, 
geographical and archaeological data therefore, it should be noted that the Qur'anic 
and Biblical narrations differ on the following points: 

—the absence in the Qur'an of place names, both of the cities built by the Hebrews in 
Moses's group, and on the route taken by the Exodus. 

—the absence of any reference to the death of a Pharaoh during Moses's stay in 

-the absence in the Qur'an of details concerning Moses's age when he addressed his 
request to the Pharaoh. 

—the absence in the Qur'an of the numbering of Moses's followers. These figures are 
openly exaggerated in the Bible to incredible proportions (said to have been 600,000 
men plus their families forming a community of more than two million inhabitants.) 

—the absence of any mention in the Bible of the rescue of the Pharaoh's body after his 

For our present purposes, the points to be noted because they are shared by both 
narrations are as follows: 

—the confirmation contained in the Qur'an of Pharaoh's oppression of the Jews in 
Moses's group. 

—the absence from both narrations of any mention of the King of Egypt'sname. 

—the confirmation contained in the Qur'an of the Pharaoh's death during the Exodus. 


The narrations contained in the Bible and the Qur'an on the time spent by the sons of 
Israel in Egypt, and the way they left, give rise to data which may constitute matter 
for a confrontation with modern knowledge. In fact, the balance is very uneven 
because some data pose many problems while others hardly provide subject for 

1. Examination of Certain Details Contained in the Narrations 
The Hebrews in Egypt 

It is, apparently, quite possible to say (and without running much risk of being wrong) 
that the Hebrews remained in Egypt for 400 or 430 years, according to the Bible 
(Genesis 15, 13 and Exodus 12, 40). In spite of this discrepancy between Genesis and 
Exodus, which is of minor importance, the period may be said to have begun long 
after Abraham, when Joseph, son of Jacob, moved with his brothers to Egypt. With 
the exception of the Bible, which gives the data just quoted, and the Qur'an which 
refers to the move to Egypt, but does not give any indication as to the dates involved, 
we do not possess any other document which is able to illuminate us on this point. 

Present-day commentators, ranging from P. Montet to Daniel Rops, think that, in all 
probability, the arrival of Joseph and his brothers coincided with the movement of the 
Hyksos towards Egypt in the Seventeenth century B.C. and that a Hyksos sovereign 
probably received them hospitably at Avaris in the Nile Delta. 

There can be no doubt that this guess is in obvious contradiction to what is contained 
in the Bible (Kings I, 6, 1) which puts the Exodus from Egypt at 480 years before the 
construction of Solomon's Temple (circa 971 B.C.). This estimation would therefore 
put the Exodus at roughly 1450 B.C. and would consequently situate the entry into 
Egypt at circa 1880-1850 B.C. This is precisely the time, however, that Abraham is 
supposed to have lived, and other data contained in the Bible tell us that there were 
250 years separating him from Joseph. This passage from Kings I in the Bible is 
therefore unacceptable from a chronological point of view. [84] We shall see how the 
theory put forward here has only this objection, taken from Kings I, to be levelled 
against it. The very obvious inaccuracy of these chronological data effectively 
deprives this objection of any value. 

Aside from the Holy Scriptures, the traces left by the Hebrews of their stay in Egypt 
are very faint. There are however several hieroglyphic documents which refer to the 
existence in Egypt of a category of workers called the 'Apiru, Hapiru or Habiru, who 
have been identified (rightly or wrongly) with the Hebrews. In this category were 
construction workers, agricultural labourers, harvesters, etc. But where did they come 
from? It is very difficult to find an answer to this. Father de Vaux has written the 
following about them: 

"They are not members of the local population, they do not identify themselves with a 
class in society, they do not all share the same occupation or status." 

Under Tuthmosis III, they are referred to in a papyrus as 'workers in the stables'. It is 
known how Amenophis II, in the Fifteenth century B.C., brought in 3,600 of these 
people as prisoners from Canaan, because, as Father, de Vaux notes, they constituted 
a considerable percentage of the Syrio-Palestinian population. Under Sethos I, in circa 
1300 B.C., the 'Apiru created considerable disturbances in the Beth-Shean region of 
Canaan, and under Ramesses II some of them were employed in the quarries or for 
transporting piles used in the works of the Pharaoh (e.g. the Great Pylon of Ramesses 
Miamon). We know from the Bible that the Hebrews, under Ramesses II, were to 
build the northern capital, the City of Ramesses. In Egyptian writings the 'Apiru are 
mentioned once again in the Twelfth century B.C. and for the last time under 
Ramesses III. 

The Apiru are not just mentioned in Egypt however, so did the term therefore apply 
solely to the Hebrews? It is perhaps wise to recall that the word could initially have 
been used to signify 'forced labourers', without regard to their origins, and that it 
subsequently became an adjective indicating a person's profession. We might perhaps 
draw an analogy with the word 'suisse' (Swiss) which has several different meanings 
in French. It can mean an inhabitant of Switzerland, a mercenary soldier of the old 
French monarchy who was of Swiss extraction, a Vatican guard, or an employee of a 
Christian church . . . However, this may be, under Ramesses II, the Hebrews 
(according to the Bible) or the Apiru (according to the hieroglyphic texts) took part in 
the great works ordered by the Pharaoh, which were indeed 'forced labour'. There can 
be no doubt that Ramesses II was the Jews' oppressor: the cities of Ramesses and 

Pithom, mentioned in Exodus, are situated at the eastern part of the Nile Delta. 
Today's Tanis and Qantir, which are roughly 15 miles apart, are in the same region as 
these two cities. The northern capital constructed by Ramesses II was situated there. 
Ramesses II is the Pharaoh of the oppression. 

Moses was to be born in this environment. The circumstances pertaining to his rescue 
from the waters of the river have al- ready been outlined above. He has an Egyptian 
name: P. Montet has clearly shown in his book Egypt and the Bible (LEgypte et la 
Bible)[85] that the names Mesw or Mesy are on the list of personal names in the 
dictionary of the hieroglyphic language by Ranke. Musa is the transliteration used in 
the Qur'an. 

The Plagues of Egypt 

Under this title the Bible refers to ten punishments inflicted by God, and provides 
many details concerning each of these 'plagues'. Many have supernatural dimensions 
or characteristics. The Qur'an only lists five plagues, which, for the most part, are 
merely an exaggeration of natural phenomena: flooding, locusts, lice, frogs and blood. 

The rapid multiplication of locusts and frogs is described in the Bible. It speaks of 
river water changed to blood which floods all the land (sic); the Qur'an refers to 
blood, but without giving any complementary details. It is possible to invent all kinds 
of hypotheses on the subject of this reference to blood. 

The other plagues described in the Bible (gnats, swarms of flies, boils, hail, darkness, 
death of the first-born and of cattle) have various origins, as was the case of the Flood, 
and are constituted by the juxtaposition of passages from many different sources. 

The Route Taken by the Exodus 

No indication of this is given in the Qur'an, whereas the Bible refers to it in great 
detail. Father de Vaux and P. Montet have both reopened studies into it. The starting- 
point was probably the Tanis-Qantir region, but no traces have been found of the rest 
of the route taken which could confirm the Biblical narration; nor is it possible to say 
at exactly what point the waters parted to allow the passage of Moses and his 

The Miraculous Parting of the Waters 

Some commentators have imagined a tide-race, due perhaps to astronomic causes or 
seismic conditions connected to the distant eruption of a volcano. The Hebrews could 
have taken advantage of the receding sea, and the Egyptians, following in hot pursuit, 
could have been wiped out by the returning tide. All this is pure hypothesis however. 

2. The Point Occupied by the Exodus in the History of the Pharaohs 

It is possible to arrive at much more positive evidence in the case of the point the 
Exodus occupies in time. 

For a very long time Merneptah, the successor to Ramesses II, was held to be the 
Pharaoh of the Exodus. Maspero, the famous Egyptologist of the beginning of this 
century did, after all, write in his Visitor's Guide to the Cairo Museum (Guide du 
visiteur du Musee du Caire), 1900, that Merneptah "was probably, according to the 
Alexandrian tradition, the Pharaoh of the Exodus who is said to have perished in the 
Red Sea." I have been unable to find the documents on which Maspero based this 
assertion, but the eminence of this commentator requires us to attach the greatest 
importance to what he claims. 

Apart from P. Montet, there are very few Egyptologists or specialists in Biblical 
exegesis who have researched into the arguments for or against this hypothesis. In the 
last few decades however, there has been a spate of different hypotheses which seem 
to have as their sole purpose the justification of an agreement with one single detail in 
the Scriptural narrations, although the inventors of these hypotheses do not bother 
with the other aspects of the Scriptures. Thus it is possible for a hypothesis to 
suddenly appear which seems to agree with one aspect of a narration, although its 
inventor has not taken the trouble to compare it with all the other data contained in the 
Scriptures (and consequently not just with the Bible), plus all the data provided by 
history, archaeology, etc. 

One of the strangest hypotheses yet to come to light is by J. de Miceli (1960) who 
claims to have pinpointed the date of the Exodus to within one day, i.e. the 9th of 
April, 1495 B.C. He relies for his information entirely on calculations made from 
calendars and claims that Tuthmosis II was reigning in Egypt at that time, and was 
therefore the Pharaoh of the Exodus. The confirmation of the hypothesis is supposed 
to reside in the fact that lesions of the skin are to be observed on the mummy of 
Tuthmosis II. This commentator informs us (without explaining why) that they are 
due to leprosy, and that one of the plagues of Egypt described in the Bible consisted 
in skin boils. This staggering construction takes no account of the other facts 
contained in the Biblical narration, especially the Bible's mention of the City of 
Ramesses which rules out any hypothesis dating the Exodus before a 'Ramesses' had 

As to the skin lesions of Tuthmosis II, these do not swing the argument in favour of 
the theory which designates this King of Egypt as the Pharaoh of the Exodus. This is 
because his son, Tuthmosis III, and his grandson Amenophis II also show signs of 
skin tumors[86], so that some commentators have suggested the hypothesis of a 
disease which ran in the family. The Tuthmosis II theory is not therefore tenable. 

The same is true for Daniel-Rops's theory in his book. The People of the Bible (Le 
Peuple de la Bible)[87]. He ascribes the role of the Pharaoh of the Exodus to 
Amenophis II. It does not seem to be any better-founded than the preceding 
hypothesis. Using the pretext that Amenophis II's father (Tuthmosis III) was very 
nationalistic, Daniel-Rops proclaims Amenophis II the persecutor of the Hebrews, 
while his step-mother, the famous Queen Hatshepsut, is cast in the role of the person 
who took Moses in (although we never discover why). 

Father de Vaux's theory, that it was Ramesses II, rests on slightly more solid 
foundations. He expands on them in his book, The Ancient History of Israel (Histoire 
ancienne d'Israel)[88]. Even if his theory does not agree with the Biblical narration on 
every point, at least it has the advantage of putting forward one very important piece 
of evidence: the construction of the cities of Ramesses and Pithom built under 
Ramesses II referred to in the Biblical text. It is not possible therefore to maintain that 
the Exodus took place before the accession of Ramesses II. This is situated in the year 
1301 B.C., according to Drioton and Vandier's chronology, and in 1290 B.C. 
according to Rowton's. The two other hypotheses outlined above are untenable 
because of the following imperative fact: Ramesses II is the Pharaoh of the oppression 
referred to in the Bible. 

Father de Vaux considers the Exodus to have taken place during the first half or 
towards the middle of Ramesses II's reign. 

Thus his dating of this event is imprecise: he suggests this period to allow Moses and 
his followers time, as it were, to settle in Canaan, and Ramesses II's successor, 
Pharaoh Mernaptah who is said to have pacified the frontiers after his father's death, 
to bring the Children of Israel into line, as depicted on a stele of the Fifth year of his 

Two arguments may be levelled at this theory: 

a) The Bible shows (Exodus 2, 23) that the King of Egypt died during the period 
when Moses was in Midian. This King of Egypt is described in the Book of Exodus as 
the King who made the Hebrews build the cities of Ramesses and Pithom by forced 
labour. This King was Ramesses II. The Exodus could only have taken place under 
the latter's successor. Father de Vaux claims however to doubt the Biblical sources of 
verse 23, chapter 2 of Exodus. 

b) What is more astounding is that Father de Vaux, as director of the Biblical School 
of Jerusalem, does not refer in his theory of the Exodus to two essential passages in 
the Bible, both of which bear witness to the fact that the King died during the pursuit 
of the fleeing Hebrews. This detail makes it impossible for the Exodus to have taken 
place at any other time than at the end of a reign. 

It must be repeated that there can be little doubt that the Pharaoh lost his life as a 
result of it. Chapters 13 and 14 of Exodus are quite specific on this point: "So he 
made ready his chariot and took his army with him . . ." (Exodus 14,6). (Pharaoh king 
of Egypt) "pursued the people of Israel as they went forth defiantly" (Exodus 14,8) . . 
. "The waters returned and covered the chariots and the horsemen and all the host of 
Pharaoh that had followed them into the sea; not so much as one of them remained." 
(Exodus 14,28 and 29). In addition to these verses, Psalm 136 confirms Pharaoh's 
death and refers to Yahweh who "overthrew Pharaoh and his host in the Sea of 
Rushes" (Psalms 136,15). 

Thus, during Moses's lifetime, one Pharaoh died when Moses was in Midian and 
another during the Exodus. There were not one, but two Pharaohs at the time of 
Moses: one during the oppression and the other during the Exodus from Egypt. The 
theory of a single Pharaoh (Ramesses II) put forward by Father de Vaux is 

unsatisfactory because it does not account for everything. The following observations 
are further arguments against his theory. 

3. Rameses II, Pharaoh of the Oppression 
Merneptah, Pharaoh of the Exodus 

P. Montet has very discerningly resumed the original Alexandrian[89] tradition 
mentioned by Maspero. It is found much later in the Islamic tradition as well as in the 
classic Christian tradition. [90] This theory is set out in Montet's book Egypt and the 
Bible (L'Egypte et le Bible) [91] and is supported by additional arguments, based in 
particular on the narrative contained in the Qur'an, to which the famous archaeologist 
did not refer. Before examining them however, we shall first return to the Bible. 

The Book of Exodus contains a reference to the word 'Ramesses' although the 
Pharaoh's name is not mentioned. In the Bible 'Ramesses' is the name of one of the 
cities built by the forced labour of the Hebrews. Today we know that these cities form 
part of the Tanis-Qantir region, in the eastern Nile Delta. In the area where Ramesses 
II built his northern capital, there were other constructions prior to his, but it was 
Ramesses II who made it into an important site, as the archeological excavations 
undertaken in the last few decades have amply shown. To build it, he used the labour 
of the enslaved Hebrews. 

When one reads the word 'Ramesses' in the Bible today, one is not particularly struck 
by it: the word has become very common to us since Champollion discovered the key 
to hieroglyphics 150 years ago, by examining the characters that expressed this very 
word. We are therefore used to reading and pronouncing it today and know what it 
means. One has to remember however that the meaning of hieroglyphics had been lost 
in circa the Third century B.C. and that Ramesses' name had hardly been preserved 
anywhere except in the Bible and a few books written in Greek and Latin which had 
deformed it to a lesser or greater extent. It is for this reason that Tacitus in his Annals 
talks of 'Rhamsis'. The Bible had however preserved the name intact: it is referred to 
four times in the Pentateuch or Torah (Genesis 47,1 1; Exodus 1,11 and 12,37. 
Numbers 33,3 and 33,5). 

The Hebrew word for 'Ramesses' is written in two ways in the Bible: 'Ra(e) mss' or 
'Raeamss'[92]. In the Greek version of the Bible, called the Septuagint, it is 'Ramesse'. 
In the Latin version (Vulgate) it is written 'Ramesses'. In the Clementine version of 
the Bible in French (1st edition, 1621) the word is the same, 'Ramesses'. The French 
edition was in circulation at the time of Champollion's work in this field. In his 
Summary of the Hieroglyphic System of the Ancient Egyptians (Precis du systeme 
hieroglyphique des anciens Egyptiens) (2nd edition, 1828, page 276), Champollion 
alludes to the Biblical spelling of the word. 

Thus the Bible had miraculously preserved Ramesses's name in its Hebrew, Greek 
and Latin versions. [93] 

The preceding data alone are enough to establish the following: 

a) There can be no question of the Exodus before a 'Ramesses' had come to the throne 

in Egypt (11 Kings of Egypt had this name). 

b) Moses was born during the reign of the Pharaoh who built the cities of Ramesses 
and Pithom, i.e. Ramesses II. 

c) When Moses was in Midian, the reigning Pharaoh (i.e. Ramesses II) died. The 
continuation of Moses's story took place during the reign of Ramesses II's successor, 

What is more, the Bible adds other highly important data which help to situate the 
Exodus in the history of the Pharaohs. It is the statement that Moses was eighty years 
old when, under God's orders, he tried to persuade Pharaoh to free his brothers: "Now 
Moses was eighty years old, and Aaron eighty-three years years old, when they spoke 
to Pharaoh." (Exodus 7,7). Elsewhere however, the Bible tells us (Exodus 2,23) that 
the Pharaoh reigning at the time of the birth of Moses died when the latter was in 
Midian, although the Biblical narration continues without mentioning any change in 
the sovereign's name. These two passages in the Bible imply that the total number of 
years spanning the reigns of the two Pharaohs ruling at the time when Moses was 
living in Egypt must have been eighty years at least. 

It is known that Ramesses II reigned for 67 years (1301-1235 B.C. according to 
Drioton and Vandier's chronology, 1290-1224 B.C. according to Rowton). For 
Merneptah, his successor, the Egyptologists are unable, however, to provide the exact 
dates of his reign. Nevertheless, it lasted for at least ten years because, as Father de 
Vaux points out, documents bear witness to the tenth year of his reign. Drioton and 
Vandier give two possibilities for Merneptah: either a ten-year reign, 1234-1224 B.C., 
or a twenty-year reign 1224-1204 B.C. Egyptologists have no precise indications 
whatsoever on how Merneptah's reign came to an end: all that can be said is that after 
his death, Egypt went through a period of serious internal upheavals lasting nearly 25 

Even though the chronological data on these reigns are not very precise, there was no 
other period during the New Kingdom concordant with the Biblical narration when 
two successive reigns (apart from Ramesses II-Merneptah) amounted to or surpassed 
eighty years. The Biblical data concerning Moses's age when he undertook the 
liberation of his brothers can only come from a time during the successive reigns of 
Ramesses II and Merneptah[94]. All the evidence points towards the fact that Moses 
was born at the beginning of Ramesses II's reign, was living in Midian when 
Ramesses II died after a sixty-seven year reign, and subsequently became the 
spokesman for the cause of the Hebrews living in Egypt to Merneptah, Ramesses II's 
son and successor. This episode may have happened in the second half of Merneptah's 
reign, assuming he reigned twenty years or nearly twenty years. Rowton believes the 
supposition to be quite feasible. Moses would then have led the Exodus at the end of 
Merneptah's reign. It could hardly have been otherwise because both the Bible and the 
Qur'an tell us that Pharaoh perished during the pursuit of the Hebrews leaving the 

This plan agrees perfectly with the account contained in the Scriptures of Moses's 
infancy and of the way he was taken into the Pharaoh's family. It is a known fact that 
Ramesses II was very old when he died: it is said that he was ninety to a hundred 
years old. According to this theory, he would have been twentythree to thirty-three 
years old at the beginning of his reign which lasted sixty- seven years. He could have 

been married at that age and there is nothing to contradict the discovery of Moses by 
'a member of Pharaoh's household' (according to the Qur'an), or the fact that Pharaoh's 
wife asked him if he would keep the newly-born child she had found on the bank of 
the Nile. The Bible claims that the child was found by Pharaoh's daughter. In view of 
Ramesses II's age at the beginning of his reign it would have been perfectly possible 
for him to have had a daughter old enough to discover the abandoned child. The 
Qur'anic and Biblical narrations do not contradict each other in any way on this point. 

The theory given here is in absolute agreement with the Qur'an and is moreover at 
odds with only one single statement in the Bible which occurs (as we have seen) in 
Kings I 6,1 (N.B. this book is not included in the Torah). This passage is the subject 
of much debate and Father de Vaux rejects the historical data contained in this part of 
the Old Testament, which dates the Exodus in relation to the construction of 
Solomon's temple. The fact that it is subject to doubt makes it impossible to retain it 
as a conclusive argument against the theory outlined here. 

The Problem of the Stele Dating from the Fifth Year 
of Merneptah's Reign 

In the text of the famous stele dating from the fifth year of Merneptah's reign critics 
think they have found an objection to the theory set out here, in which the pursuit of 
the Jews constituted the last act of his reign. 

The stele is of great interest because it represents the only known document in 
hieroglyphics which contains the word 'Israel'. [95] The inscription which dates from 
the first part of Merneptah's reign was discovered in Thebes in the Pharaoh's Funeral 
Temple. It refers to a series of victories he won over Egypt's neighbouring states, in 
particular a victory mentioned at the end of the document over a "devastated Israel 
which has no more seed . . " From this fact it has been held that the existence of the 
word 'Israel' implied that the Jews must already have settled in Canaan by the fifth 
year of Merneptah's reign, and that in consequence, the Exodus of the Hebrews from 
Egypt had already taken place. 

This objection does not seem tenable because it implies that there could have been no 
Jews living in Canaan all the while there were Jews in Egypt-a proposition it is 
impossible to accept. Father de Vaux however, in spite of the fact that he is a 
supporter of the theory which makes Ramesses II the Pharaoh of the Exodus, notes 
[96] the following about the settling of the Jews in Canaan: "In the South, the time 
when communities related to the Israelites settled in the Kadesh region is unclear and 
dates from before the Exodus." He therefore allows for the possibility that certain 
groups may have left Egypt at a time different from that of Moses and his followers. 
The 'Apiru or Habiru who have sometimes been identified with the Israelites were 
already in Syria-Palestine long before Ramesses II and the Exodus: we have 
documentary evidence which proves that Amenophis II brought back 8,600 prisoners 
to work as forced labourers in Egypt. Others were to be found in Canaan under Sethos 
I where they caused unrest in the Beth-Shean region: P. Montet reminds us of this in 
his book Egypt and the Bible (LEgypte et la Bible). It is quite plausible to suppose 
therefore that Merneptah was obliged to deal severely with these rebellious elements 
on his borders while inside them were those who were later to rally around Moses to 

flee the country. The existence of the stele dating from the fifth year of Merneptah's 
reign does not in any way detract from the present theory. 

Moreover, the fact that the word Israel' figures in the history of the Jewish people is 
totally unconnected with the notion that Moses and his followers settled in Canaan. 
The origin of the word is as follows: 

According to Genesis (32,29), Israel is the second name given to Jacob, son of Isaac 
and grandson of Abraham. The commentators of the Ecumenical Translation of the 
Bible-Old Testament (Traduction oecumenique de la Bible-Ancien Testament), 1975, 
think that its meaning is probably that 'God shows Himself in His Strength'. Since it 
has been given to a single man, it is not surprising that it was given to a community or 
group of people in memory of a distinguished ancestor. 

The name 'Israel', therefore appeared well before Moses: several hundred years before 
to be exact. It is not surprising consequently to see it cited in a stele from the reign of 
the Pharaoh Merneptah. The fact that it is cited does not at all constitute an argument 
in favour of a theory which dates the Exodus before the fifth year of Merneptah's 

What it does do is refer to a group which it calls Israel', but Merneptah's stele cannot 
be alluding to a politically established collectivity because the inscription dates from 
the end of the Thirteenth century B.C. and the Kingdom of Israel was not formed until 
the Tenth century B.C. It must therefore refer to a human community of more modest 
proportions. [97] 

Nowadays, we know that the entry of Israel' into history was preceded by a long 
formatory period of eight or nine centuries. This period was distinguished by the 
settling of many semi-Nomadic groups, especially the Amorites and the Arameans all 
over the region. In the same period, Patriarchs began to appear in their communities 
among whom were Abraham, Isaac and Jacob-Israel. The second name of this last 
Patriarch was used to designate the original group, the nucleus of a future political 
entity which was to appear long after Merneptah's reign, since the Kingdom of Israel 
lasted from 931 or 930 to 721 B.C. 

4. The Description Contained in the Holy Scriptures 
of the Pharaoh's Death During the Exodus. 

This event marks a very important point in the narrations contained in the Bible and 
the Qur'an. It stands forth very clearly in the texts. It is referred to in the Bible, not 
only in the Pentateuch or Torah, but also in the Psalms: the references have already 
been given. 

It is very strange to find that Christian commentators have completely ignored it. 
Thus, Father de Vaux maintains the theory that the Exodus from Egypt took place in 
the first half or the middle of Ramesses II's reign. His theory takes no account of the 
fact that the Pharaoh perished during the Exodus, a fact which should make all 
hypotheses place the event at the end of a reign. In his Ancient History of Israel 
(Histoire ancienne d'Israel) , the Head of the Biblical School of Jerusalem does not 

seem to be at all troubled by the contradiction between the theory he maintains and 
the data contained in the two Books of the Bible: the Torah and Psalms. 

In his book, Egypt and the Bible (L'Egypte et la Bible), P. Montet places the Exodus 
during Merneptah's reign, but says nothing about the death of the Pharaoh who was at 
the head of the army following the fleeing Hebrews. 

This highly surprising attitude contrasts with the Jews' outlook: Psalm 136, verse 15 
gives thanks to God who "overthrew Pharaoh and his host in the Sea of Rushes" and 
is often recited in their liturgy. They know of the agreement between this verse and 
the passage in Exodus (14,28-29): "The waters returned and covered the chariots and 
the horsemen and all the host of Pharaoh that had followed them into the sea; not so 
much as one of them remained." There is no shadow of a doubt for them that the 
Pharaoh and his troups were wiped out. These same texts are present in Christian 

Christian commentators quite deliberately, and in contradiction to all the evidence, 
brush aside the Pharaoh's death. What is more however, some of them mention the 
reference made to it in the Qur'an and encourage their readers to make very strange 
comparisons. In the translation of the Bible directed by the Biblical School of 
Jerusalem[98] we find the following commentary on the Pharaoh's death by Father 

"The Koran refers to this (Pharaoh's death) (sura 10, verses 90-92), and popular 
tradition has it that the Pharaoh who was drowned with his army (an event which is 
not mentioned in the Holy Text[99]) lives beneath the ocean where he rules over the 
men of the sea, i.e. the seals". 

It is obvious that the uninformed reader of the Qur'an is bound to establish a 
connection between a statement in it which-for the commentator-contradicts the 
Biblical text and this absurd legend which comes from a so-called popular tradition 
mentioned in the commentary after the reference to the Qur'an. 

The real meaning of the statement in the Qur'an on this has nothing to do with what 
this commentator suggests: verses 90 to 92, sura 10 inform us that the Children of 
Israel crossed the sea while the Pharaoh and his troops were pursuing them and that it 
was only when the Pharaoh was about to be drowned that he cried: "I believe there is 
no God except the God in which the Chilldren of Israel believe. I am of those who 
submit themselves to Him." God replied: "What? Now! Thou bast rebelled and caused 
depravity. This day W e save thee in thy body so that thou mayest be a Sign for those 
who will come after thee." 

This is all that the sura contains on the Pharaoh's death. There is no question of the 
phantasms recorded by the Biblical commentator either here or anywhere else in the 
Qur'an. The text of the Qur'an merely states very clearly that the Pharaoh's body will 
be saved: that is the important piece of information. 

When the Qur'an was transmitted to man by the Prophet, the bodies of all the 
Pharaohs who are today considered (rightly or wrongly) to have something to do with 
the Exodus were in their tombs of the Necropolis of Thebes, on the opposite side of 

the Nile from Luxor. At the time however, absolutely nothing was known of this fact, 
and it was not until the end of the Nineteenth century that they were discovered there. 
As the Qur'an states, the body of the Pharaoh of the Exodus was in fact rescued: 
whichever of the Pharaohs it was, visitors may see him in the Royal Mummies Room- 
of the Egyptian Museum, Cairo. The truth is therefore very different from the 
ludicrous legend that Father Couroyer has attached to the Qur'an. 

5. Pharaoh Merneptah's Mummy 

The mummified body of Merneptah, son of Ramesses II and Pharaoh of the Exodus- 
all the evidence points to this- was discovered by Loret in 1898 at Thebes in the Kings' 
Valley whence it was transported to Cairo. Elliot Smith removed its wrappings on the 
8th of July, 1907: he gives a detailed description of this operation and the examination 
of the body in his book The Royal Mummies (1912). At that time the mummy was in a 
satisfactory state of preservation, in spite of deterioration in several parts. Since then, 
the mummy has been on show to visitors at the Cairo Museum, with his head and 
neck uncovered and the rest of body concealed under a cloth. It is so well hidden 
indeed, that until very recently, the only general photographs of the mummy that the 
Museum possessed were those taken by E. Smith in 1912. 

In June 1975, the Egyptian high authorities very kindly allowed me to examine the 
parts of the Pharaoh's body that had been covered until then. They also allowed me to 
take photographs. When the mummy's present state was compared to the condition it 
was in over sixty years ago, it was abundantly clear that it had deteriorated and 
fragments had disappeared. The mummified tissues had suffered greatly, at the hand 
of man in some places and through the passage of time in others. 

This natural deterioration is easily explained by the changes in the conditions of 
conservation from the time in the late Nineteenth century when it was discovered. Its 
discovery took place in the tomb of the Necropolis of Thebes where the mummy had 
lain for over three thousand years. Today, the mummy is displayed in a simple glass 
case which does not afford hermetic insulation from the outside, nor does it offer 
protection from pollution by micro-organisms. The mummy is exposed to fluctuations 
in temperature and seasonal changes in humidity: it is very far from the conditions 
which enabled it to remain protected from any source of deterioration for 
approximately three thousand years. It has lost the protection afforded by its 
wrappings and the advantage of remaining in the closed environment of the tomb 
where the temperature was more constant and the air less humid than it is in Cairo at 
certain times of the year. Of course, while it was in the Necropolis itself, the mummy 
had to withstand the visits of grave plunderers (probably very early on) and rodents: 
they caused a certain amount of damage, but the conditions were nevertheless (it 
seems) much more favourable for it to stand the test of time than they are today. 

At my suggestion, special investigations were made during this examination of the 
mummy in June 1975. An excellent radiographic study was made by Doctors El 
Meligy and Ramsiys, and the examination of the interior of the thorax, through a gap 
in the thoracic wall, was carried out by Doctor Mustapha Manialawiy in addition to an 
investigation of the abdomen. This was the first example of endoscopy being applied 
to a mummy. This technique enabled us to see and photograph some very important 

details inside the body. Professor Ceccaldi performed a general medico-legal study 
which will be completed by an examination under the microscope of some small 
fragments that spontaneously fell from the mummy's body: this examination will be 
carried out by Professor Mignot and Doctor Durigon. I regret to say that definitive 
pronouncements cannot be made by the time this book goes to print. [100] 

What may already be derived from this examination is the discovery of multiple 
lesions of the bones with broad lacunae, some of which may have been mortal- 
although it is not yet possible to ascertain whether some of them occurred before or 
after the Pharaoh's death. He most probably died either from drowning, according to 
the Scriptural narrations, or from very violent shocks preceding the moment when he 
was drowned-or both at once. 

The connection of these lesions with the deterioration whose sources have been 
mentioned above renders the correct preservation of the mummy of the Pharaoh 
somewhat problematical, unless precautionary and restorative measures are not taken 
very soon. These measures should ensure that the only concrete evidence which we 
still possess today concerning the death of the Pharaoh of the Exodus and the rescue 
of his body, willed by God, does not disappear with the passage of time. 

It is always desirable for man to apply himself to the preservation of relics of his 
history, but here we have something which goes beyond that: it is the material 
presence of the mummified body of the man who knew Moses, resisted his pleas, 
pursued him as he took flight, lost his life in the process. His earthly remains were 
saved by the Will of God from destruction to become a sign to man, as it is written in 
the Qur'an.[101] 

Those who seek among modern data for proof of the veracity of the Holy Scriptures 
will find a magnificent illustration of the verses of the Qur'an dealing with the 
Pharaoh's body by visiting the Royal Mummies Room of the Egyptian Museum, 
Cairo ! 

Translators ' Note: 

The results of these medical studies carried out in Cairo, 1976, were read by the 
author before several French learned societies, including the Academie Nationale de 
Medecine' (National Academy of Medecine), during the first part of 1976. The 
knowledge of these results led the Egyptian Authorities to take the decision to 
transport the mummy of Ramesses II to France. Thus it arrived for treatment in Paris 
on the 26th September 1976. 

The Qur'an, Hadith and 
Modern Science 

The Qur'an does not constitute the sole source of doctrine and legislation in Islam. 
During Muhammad's life and after his death, complementary information of a 

legislative nature was indeed sought in the study of the words and deeds of the 

Although writing was used in the transmission of hadith from the very beginning, a 
lot of this came also from the oral tradition. Those who undertook to assemble them in 
collections made the kind of enquiries which are always very taxing before recording 
accounts of past events. They nevertheless had a great regard for accuracy in their 
arduous task of collecting information. This is illustrated by the fact that for all of the 
Prophet's sayings, the most venerable collections always bear the names of those 
responsible for the account, going right back to the person who first collected the 
information from members of Muhammad's family or his companions. 

A very large number of collections of the Prophet's words and deeds thus appeared 
under the title of Hadiths. The exact meaning of the word is 'utterances', but it is also 
customary to use it to mean the narration of his deeds. 

Some of the collections were made public in the decades following Muhammad's 
death. Just over two hundred years were to pass before some of the most important 
collections appeared. The most authentic record of the facts is in the collections of Al 
Bukhari and Muslim, which date from over two hundred years after Muhammad and 
which provide a wider trustworthy account. In recent years, a bilingual 
Arabic/English edition has been provided by Doctor Muhammed Muhsin Khan, of the 
Islamic University of Madina.[102] Al Bukhari's work is generally regarded as the 
most authentic after the Qur'an and was translated into French (1903-1914) by 
Houdas and Marcais under the title Les Traditions Islamiques (Islamic Traditions). 
The Hadiths are therefore accessible to those who do not speak Arabic. One must, 
however, be wary of certain translations made by Europeans, including the French 
translation, because they contain inaccuracies and untruths which are often more of 
interpretation than of actual translation. Sometimes, they considerably change the real 
meaning of a hadith, to such an extent indeed that they attribute a sense to it which it 
does not contain. 

As regards their origins, some of the hadiths and Gospels have one point in common 
which is that neither of them was compiled by an author who was an eyewitness of 
the events he describes. Nor were they compiled until some time after the events 
recorded. The hadiths, like the Gospels, have not all been accepted as authentic. Only 
a small number of them receive the quasi-unanimous approval of specialists in 
Muslim Tradition so that, except al-Muwatta, Sahih Muslim and Sahih al-Bukhari, 
one finds in the same book, hadiths presumed to be authentic side by side with ones 
which are either dubious, or should be rejected outright. 

In contrast to Canonic Gospels which though questioned by some modern scholars but 
which have never been contested by Christian high authorities, even those hadiths that 
are most worthy to be considered as authentic have been the subject of criticism. Very 
early in the history of Islam, masters in Islamic thought exercised a thorough criticism 
of the hadiths, although the basic book (The Qur'an) remained the book of reference 
and was not to be questioned. 

I thought it of interest to delve into the literature of the hadiths to find out how 
Muhammad is said to have expressed himself, outside the context of written 

Revelation, on subjects that were to be explained by scientific progress in following 
centuries. Al-though Sahih Muslim is also an authentic collection, in this study 1 have 
strictly limited myself to the texts of the hadiths which are generally considered to be 
the most authentic, i.e. those of Al Bukhari. I have always tried to bear in mind the 
fact that these texts were compiled by men according to data received from a tradition 
which was partially oral and that they record certain facts with a greater or lesser 
degree of accuracy, depending on the individual errors made by those who transmitted 
the narrations. These texts are different from other hadiths which were transmitted by 
a very large number of people and are unquestionably authentic. [103] 

I have compared the findings made during an examination of the hadiths with those 
already set out in the section on the Qur'an and modern science. The results of this 
comparison speak for themselves. The difference is in fact quite staggering between 
the accuracy of the data contained in the Qur'an, when compared with modern 
scientific knowledge, and the highly questionable character of certain statements in 
the hadiths on subjects whose tenor is essentially scientific. These are the only hadiths 
to have been dealt with in this study. 

Hadiths which have as their subject the interpretation of certain verses of the Qur'an 
sometimes lead to commentaries which are hardly acceptable today. 

We have already seen the great significance of one verse (sura 36, verse 36) dealing 
with the Sun which "runs its course to a settled place". Here is the interpretation given 
of it in a hadith: "At sunset, the sun . . . prostrates itself underneath the Throne, and 
takes permission to rise again, and it is permitted and then (a time will come when) it 
will be about to prostrate itself ... it will ask permission to go on its course ... it will 
be ordered to return whence it has come and so it will rise in the West ..." (Sahih Al 
Bukhari). The original text (The Book of the Beginning of the Creation, Vol. IV page 
283, part 54, chapter IV, number 421) is obscure and difficult to translate. This 
passage nevertheless contains an allegory which implies the notion of a course the 
Sun runs in relation to the Earth: science has shown the contrary to be the case. The 
authenticity of this hadith is doubtful (Zanni). 

Another passage from the same work (The Book of the Beginning of the Creation, 
vol. IV page 283, part 54, chapter 6, number 430) estimates the initial stages in the 
development of the embryo very strangely in time: a forty-day period for the grouping 
of the elements which are to constitute the human being, another forty days during 
which the embryo is represented as 'something which clings', and a third forty-day 
period when the embryo is designated by the term 'chewed flesh'. Once the angels 
have intervened to define what this individual's future is to be, a soul is breathed into 
him. This description of embryonic evolution does not agree with modern data. 

Whereas the Qur'an gives absolutely no practical advice on the remedial arts, except 
for a single comment (sura 16, verse 69) on the possibility of using honey as a 
therapeutic aid (without indicating the illness involved), the hadiths devote a great 
deal of space to these subjects. A whole section of Al Bukhari's collection (part 76) is 
concerned with medicine. In the French translation by Houdas and Marcais it goes 
from page 62 to 91 of volume 4, and in Doctor Muhammad Muhsin Khan's bilingual 
Arabic/English edition from page 395 to 452, of volume VII. There can be no doubt 
that these pages contain some hadiths which are conjectural (Zanni), but they are 

interesting as a whole because they provide an outline of the opinions on various 
medical subjects that it was possible to hold at the time. One might add to them 
several hadiths inserted in other parts of Al Bukhari's collection which have a medical 

This is how we come to find statements in them on the harms caused by the Evil Eye, 
witchcraft and the possibility of exorcism; although a certain restriction is imposed on 
the paid use of the Qur'an for this purpose. There is a hadith which stresses that 
certain kinds of date may serve as protection against the effects of magic, and magic 
may be used against poisonous snakebites. 

We should not be surprised however to find that at a time when there were limited 
possibilities for the scientific use of drugs, people were advised to rely on simple 
practices; natural treatments such as blood-letting, cupping, and cauterization, head- 
shaving against lice, the use of camel's milk and certain seeds such as black cumin, 
and plants such as indian Qust. It was also recommended to burn a mat made of palm- 
tree leaves and put the ash from it into a wound to stop bleeding. In emergencies, all 
available means that might genuinely be of use had to be employed. It does not seem- 
a priori-to be a very good idea, however, to suggest that people drink camel's urine. 

It is difficult today to subscribe to certain explanations of subjects related to various 
illnesses. Among them, the following might be mentioned: 

—the origins of a fever, there are four statements bearing witness to the fact that "fever 
is from the heat of hell" (Al Bukhari, The Book of Medicine, vol. VII, chapter 28, 
page 416). 

—the existence of a remedy for every illness: "No disease God created, but He created 
its treatment" (Ibid, chapter 1, page 396). This concept is illustrated by the Hadith of 
the Fly. "If a fly falls into the vessel of any of you, let him dip all of it (into the vessel) 
and then throw it away, for in one of its wings there is a disease and in the other there 
is healing (antidote for it), i.e. the treatment for that disease" (Ibid, chapter 15-16, 
pages 462-463, also The Book of the Beginning of Creation part 54, chapters 15 & 

—abortion provoked by the sight of a snake (which can also blind). This is mentioned 
in The Book of the Beginning of Creation, Vol. IV(chapter 13 and 14, pages 330 & 

—haemorrhages between periods. The Book of Menses (Menstrual Periods) Vol. VI, 
part 6, pages 490 & 495 contains two hadiths on the cause of haemorrhages between 
periods (chapters 21 & 28). They refer to two women: in the case of the first, there is 
a description (undetailed) of the symptoms, with a statement that the haemorrhage 
comes from a blood vessel; in the second, the woman had experienced haemorrhages 
between periods for seven years, and the same vascular origin is stated. One might 
suggest hypotheses as to the real causes of the above, but it is not easy to see what 
arguments could have been produced at the time to support this diagnosis. This could 
nevertheless have been quite accurate. 

—the statement that diseases are not contagious. Al Bukhari's collection of hadiths 
refers in several places (chapters 19, 25, 30, 31, 53 and 54, Vol. VII, part 76, of the 

Book of Medicine) to certain special cases, e.g. leprosy (page 408), plague (pages 418 
& 422), camel's scabies (page 447), and also provides general statements. The latter 
are however placed side by side with glaringly contradictory remarks: it is 
recommended, for example, not to go to areas where there is plague, and to stay away 
from lepers. 

Consequently, it is possible to conclude that certain hadiths exist which are 
scientifically unacceptable. There is a doubt surrounding their authenticity. The 
purpose of reference to them lies solely in the comparison that they occasion with the 
verses of the Qur'an mentioned above: these do not contain a single inaccurate 
statement. This observation clearly has considerable importance. 

One must indeed remember that at the Prophet's death, the teachings that were 
received from this fell into two groups: 

—firstly, a large number of Believers knew the Qur'an by heart because, like the 
Prophet, they had recited it many, many times; transcriptions of the text of the Qur'an 
already existed moreover, which were made at the time of the Prophet and even 
before the Hegira[104]. 

-secondly, the members of his following who were closest to him and the Believers 
who had witnessed his words and deeds had remembered them and relied on them for 
sUPport, in addition to the Qur'an, when defining a nascent doctrine and legislation. 

In the years that were to follow the Prophet's death, texts were to be compiled which 
recorded the two groups of teachings he had left. The first gathering of hadiths was 
performed roughly forty years after the Hegira, but a first collection of Qur'anic texts 
had been made beforehand under Caliph Abu Bakr, and in particular Caliph Uthman, 
the second of whom published a definitive text during his Caliphate, i.e. between the 
twelfth and twenty-fourth years following Muhammad's death. 

What must be heavily stressed is the disparity between these two groups of texts, both 
from a literary point of view and as regards their contents. It would indeed be 
unthinkable to compare the style of the Qur'an with that of the hadiths. What is more, 
when the contents of the two texts are compared in the light of modern scientific data, 
one is struck by the oppositions between them. I hope I have succeeded in showing 
what follows: 

—on the one hand, statements in the Qur'an which often appear to be commonplace, 
but which conceal data that science was later to bring to light. 

—on the other hand, certain statements in the hadiths which are shown to be in 
absolute agreement with the ideas of their times but which contain opinions that are 
deemed scientifically unacceptable today. These occur in an aggregate of statements 
concerning Islamic doctrine and legislation, whose authenticity is unquestioningly 

Finally, it must be pointed out that Muhammad's own attitude was quitedifferent 
towards the Qur'an from what it was towards his personal sayings. The Qur'an was 
proclaimed by him to be a divine Revelation. Over a period of twenty years, the 
Prophet classified its sections with the greatest of care, as we have seen. The Qur'an 
represented what had to be written down during his own lifetime and learned by heart 

to become part of the liturgy of prayers. The hadiths are said, in principle, to provide 
an account of his deeds and personal reflections, but he left it to others to find an 
example in them for their own behaviour and to make them public however they 
liked: he did not give any instructions. 

In view of the fact that only a limited number of hadiths may be considered to express 
the Prophet's thoughts with certainty, the others must contain the thoughts of the men 
of his time, in particular with regard to the subjects referred to here. When these 
dubious or inauthentic hadiths are compared to the text of the Qur'an, we can measure 
the extent to which they differ. This comparison highlights (as if there were still any 
need to) the striking difference between the writings of this period, which are riddled 
with scientific inaccurate statements, and the Qur'an, the Book of Written Revelation, 
that is free from errors of this kind. [105] 

General Conclusions 

At the end of this study, a fact that stands forth very clearly is that the predominant 
opinion held in the West on the TExts of the Holy Scriptures we possess today is 
hardly very realistic. We have seen the conditions, times and ways in which the 
elements constituting the Old Testament, the Gospels and the Qur'an were collected 
and written down: the circumstances attendant upon the birth of the Scriptures for 
these three Revelations differed widely in each case, a fact which had extremely 
important consequences concerning the authenticity of the texts and certain aspects of 
their contents. 

The Old Testament represents a vast number of literary works written over a period of 
roughly nine hundred years. It forms a highly disparate mosaic whose pieces have, in 
the course of centuries, been changed by man. Some parts were added to what already 
existed, so that today it is sometimes very difficult indeed to identify where they came 
from originally. 

Through an account of Jesus's words and deeds, the Gospels were intended to make 
known to men the teachings he wished to leave them on completion of his earthly 
mission. Unfortunately, the authors of the Gospels were not eyewitnesses of the data 
they recorded. They were spokesmen who expressed data that were quite simply the 
information that had been preserved by the various Judeo-Christian communities on 
Jesus's public life, passed down by oral traditions or writings which no longer exist 
today, and which constituted an intermediate stage between the oral tradition and the 
definitive texts. 

This is the light in which the Judeo-Christian Scriptures should be viewed today, and- 
to be objective-one should abandon the classic concepts held by experts in exegesis. 

The inevitable result of the multiplicity of sources is the existence of contradictions 
and oppositions: many examples have been given of these. The authors of the Gospels 
had (when talking of Jesus) the same tendency to magnify certain facts as the poets of 

French Medieval literature in their narrative poems. The consequence of this was that 
events were presented from each individual narrator's point of view and the 
authenticity of the facts reported in many cases proved to be extremely dubious. In 
view of this, the few statements contained in the Judeo-Christian Scriptures which 
may have something to do with modern knowledge should always be examined with 
the circumspection that the questionable nature of their authenticity demands. 

Contradictions, improbabilities and incompatibilities with modern scientific data may 
be easily explained in terms of what has just been said above. Christians are 
nevertheless very surprised when they realize this, so great have been the continuous 
and far-reaching efforts made until now by many official commentators to 
camouflage the very obvious results of modern studies, under cunning dialectical 
acrobatics orchestrated by apologetic lyricism. A case in point are the genealogies of 
Jesus given in Matthew and Luke, which were contradictory and scientifically 
unacceptable. Examples have been provided which reveal this attitude very clearly. 
John's Gospel has been given special attention because there are very important 
differences between it and the other three Gospels, especially with regard to the fact 
that his Gospel does not describe the institution of the Eucharist: this is not generally 

The Qur'anic Revelation has a history which is fundamentally different from the other 
two. It spanned a period of some twenty years and, as soon as it was transmitted to 
Muhammad by Archangel Gabriel, Believers learned it by heart. It. was also written 
down during Muhammad's life. The last recensions of the Qur'an were effected under 
Caliph Uthman starting some twelve years after the Prophet's death and finishing 
twenty-four years after it. They had the advantage of being checked by people who 
already knew the text by heart, for they had learned it at the time of the Revelation 
itself and had subsequently recited it constantly. Since then, we know that the text has 
been scrupulously preserved. It does not give rise to any problems of authenticity. 

The Qur'an follows on from the two Revelations that preceded it and is not only free 
from contradictions in its narrations, the sign of the various human manipulations to 
be found in the Gospels, but provides a quality all of its own for those who examine it 
objectively and in the light of science i.e. its complete agreement with modern 
scientific data. What is more, statements are to be found in it (as has been shown) that 
are connected with science: and yet it is unthinkable that a man of Muhammad's time 
could have been the author of them. Modern scientific knowledge therefore allows us 
to understand certain verses of the Qur'an which, until now, it has been impossible to 

The comparison of several Biblical and Qur'anic narrations of the same subject shows 
the existence of fundamental differences between statements in the former, which are 
scientifically unacceptable, and declarations in the latter which are in perfect 
agreement with modern data: this was the case of the Creation and the Flood, for 
example. An extremely important complement to the Bible was found in the text of 
the Qur'an on the subject of the history of the Exodus, where the two texts were very 
much in agreement with archaeological findings, in the dating of the time of Moses. 
Besides, there are major differences between the Qur'an and the Bible on the other 
subjects: they serve to disprove all that has been maintained- without a scrap of 

evidence-concerning the allegation that Muhammad is supposed to have copied the 
Bible to produce the text of the Qur'an. 

When a comparative study is made between the statements connected with science to 
be found in the collection of hadiths, which are attributed to Muhammad but are often 
of dubious authenticity (although they reflect the beliefs of the period), and the data of 
a similar kind in the Qur'an, the disparity becomes so obvious that any notion of a 
common origin is ruled out. 

In view of the level of knowledge in Muhammad's day, it is inconceivable that many 
of the statements In the Qur'an which are connected with science could have been the 
work of a man. It is, moreover, perfectly legitimate, not only to regard the Qur'an as 
the expression of a Revelation, but also to award it a very special place, on account of 
the guarantee of authenticity it provides and the presence in it of scientific statements 
which, when studied today, appear as a challenge to explanation in human terms. 


1. What is meant by Torah are the first five books of the Bible, in other words the 
Pentateuch of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). 

2. Pub. Ancora, Rome. 

3. Pub. Cerf, Paris 

4. Pub. Presses Universitaires de France, Paris "Que sais-je?" collection 

5. Translator's Note: Published December 1975 by Les Editions du Cerf and Les 
Bergers et les Mages, Paris 

6. So called because God is named Yahweh in this text. 

7. So called because God is named Elohim in this text. 

8. From the preachers in the Temple at Jerusalem. 

9. Paris, 1974 edition, Vol. a, pp. 246-263. 

10. We shall see in the next chapter, when confronted with modern scientific data, the 
extent of the narrative errors committed by authors of the Sacerdotal version on the 
subject of the antiquity of man on Earth, his situation in time and the course of the 
Creation. They are obviously errors arising from manipulation of the texts. 

11. Pub. w. M. Collins & Sons for the British and Foreign Bible Society, 1952. 

12. No. 38, 1974, pp. 95-112) 

13. Introduction to Genesis, page 35. 

14. Ibid., page 34 

15. Pub. Le Centurion, Paris 

16. Pub. Le Centurion, 1966, Paris 

17. Pub. Editions du Seuil, Paris, 1973 

18. Pub. Desclee and Co., Paris. 

19. Pub. Editions du Cerf, Paris 

20. Pub. Beauchesne, Coll. 'Le Point theologique'. Paris. 1974 

21. Pious XII was Pope from 1939 to 1959 

22. One could note here that all these writings were later to be classed as Apocrypha, 
i.e. they had to be concealed by the victorious Church which was born of Paul's 
success. This Church made obvious excisions in the Gospel literature and retained 
only the four Canonic Gospels. 

23. Pub. Editions du Cerf et Les Bergers et les Mages, Paris. 

24. Pub. Presses Universitaires de France, Paris, 1967 

25. The three Gospels of Mark, Matthew and Luke. 

26. The fact that it is in contradiction with Luke's Gospel will be dealt with in a 
separate chapter. 

27. The Samaritans' religious code was the Torah or Pentateuch; they lived in the 
expectation of the Messiah and were faithful to most Jewish observances, but they had 
built a rival Temple to the one at Jerusalem. 

28. It has been thought that the Judeo-Christian community that Matthew belonged to 
might just as easily have been situated at Alexandria. O. Culmann refers to this 
hypothesis along with many others. 

29. An American film which parodies the life of Jesus. 

30. In another part of his Gospel Matthew again refers to this episode but without 
being precise about the time (16, 1-4). The same is true for Luke (11, 29-32). We shall 
see later on how in Mark, Jesus is said to have declared that no sign would be given to 
that generation (Mark 8, 11-12). 

31. It is not possible to establish a comparison with John because he does not refer to 
the institution of the Eucharist during the Last Supper prior to the Passion. 

32. Words. 

33. Nestle-Aland Pub. United Bible Societies, London, 1971 

34. The Gospels sometimes refer to Jesus's 'brothers' and 'sisters' (Matthew 13, 46-60 
and 64-68; Mark 6, 1-6; John 7, 3 and 2, 12). The Greek words used, adelphoi and 
adelphai, indeed signify biological brothers and sisters; they are most probably a 
defective translation of the original Semitic words which just mean 'kin', in this 
instance they were perhaps cousins. 

35. A. Tricot, Little Dictionary of the New Testament (Petit Dictionnaire du Nouveau 
Testament in "La Sainte Bible", Desclee, Pub. Paris) 

36. Pub. Desclee, coll. 'Parole et Priere', Paris. 

37. Pub. Editions du Seuil, Paris. 

38. Although the author assures us that he knows of the existence of these supposed 
family archives from the Ecclesiastic History by Eusebius Pamphili (about whose 
respectability much could be said), it is difficult to see why Jesus's family should have 
two genealogical trees that were necessarily different just because each of the two so- 
called 'historians' gave a genealogy substantially different from the other concerning 
the names of those who figure among Jesus's ancestors. 

39. 'No other New Testament author can claim that distinction', he notes. 

40. It is difficult to see how there could have been! 

41. i.e. the eleven Apostles; Judos, the twelfth, was already dead. 

42. In fact, for John it was during the Last Supper itself that Jesus delivered the long 
speech that mentions the Paraclete. 

43. Nestle and Aland. Pub. United Bibles Societies, London, 1971. 

44. This manuscript was written in the Fourth or Fifth century A.D. It was discovered 
in 1812 on Mount Sinai by Agnes S. -Lewis and is so named because the first text had 
been covered by a later one which, when obliterated, revealed the original. 

45. Many translations and commentaries of the Gospel, especially older ones, use the 
word 'Consoler' to translate this, but it is totally inaccurate. 

46. At a certain period of history, hostility to Islam, in whatever shape or form, even 
coming from declared enemies of the church, was received with the most heartfelt 
approbation by high dignitaries of the Catholic Church. Thus Pope Benedict XIV, 
who is reputed to have been the greatest Pontiff of the Eighteenth century, 
unhesitatingly sent his blessing to Voltaire. This was in thanks for the dedication to 
him of the tragedy Mohammed or Fanaticism (Mahomet ou le Fanatisme) 1741, a 
coarse satire that any clever scribbler of bad faith could have written on any subject. 

In spite of a bad start, the play gained sufficient prestige to be included in the 
repertoire of the Comedie-Francaise. 

47. Lumen Gentium is the title of a document produced by the Second Vatican 
Council (1962-1966) 

48. God. 

49. Translators of the Qur'an, even famous ones, have not resisted the secular habit of 
putting into their translations things that are not really in the Arabic text at all. One 
can indeed add titles to the text that are not in the original without changing the text 
itself, but this addition changes the general meaning. R. Blachere, for example, in his 
well-known translation (Pub. Maisonneuve et Larose, Paris, 1966, page 115) inserts a 
title that does not figure in the Qur'an: Duties of the Holy War (Obligations de la 
guerre sainte). This is at the beginning of a passage that is indisputably a call to arms, 
but does not have the character that has been ascribed to it. After reading this, how 
can the reader who only has access to the Qur'an via translations fail to think that a 
Muslim's duty is to wage holy war? 

50. Muhammad's departure from Makka to Madina, 622 A.D. 

51. Muhammad was totally overwhelmed by these words. We shall return to an 
interpretation of them, especially with regard to the fact that Muhammad could 
neither read nor write. 

52. In the text: Qur'an which also means 'reading'. 

53. The absence of diacritical marks, for example, could make a verb either active or 
passive and in some instances, masculine or feminine. More often than not however, 
this was hardly of any great consequence since the context indicated the meaning in 
many instances. 

54. The Biblical description mentioned here is taken from the so-called Sacerdotal 
version discussed in the first part of this work; the description taken from the so- 
called Yahvist version has been compressed into the space of a few lines in today s 
version of the Bible and is too insubstantial to be considered here. 

55. 'Sabbath' in Hebrew means 'to rest'. 

56. See table on last page of present work for equivalence between Latin and Arabic 

57. It is to be noted that while the Bible calls both Sun and Moon 'lights', here, as 
always in the Qur'an, they are differently named; the first is called Light' (nur) and 
the second is compared in this verse to a 'lamp (siraj) producing light'. We shall see 
later how other epithets are applied to the Sun. 

58. Apart from the Qur'an, we often find the number 7 meaning plurality in texts from 
Muhammad's time, or from the first centuries following him, which record his words 

59. This statement that the Creation did not make God at all weary stands out as an 
obvious reply to the Biblical description, referred to in the first part of the present 
book, where God is said to have rested on the seventh day from the preceding days' 

60. As regards the Moon, its gradual separation from the Earth following the 
deceleration of its rotation is an acknowledged probability. 

61. This text completely overshadows the few lines contained in the Yahvist version. 
The latter is too brief and too vague for the scientist to take account of it. 

62. Pub. Presses Universitaries de France, Paris, 1952. 

63. 1 have often heard those who go to great lengths to find a human explanation-and 
no other-to all the problems raised by the Qur'an Bay the following: "if the Book 
contains surprising statements on astronomy, it is because the Arabs were very 
knowledgeable on this subject." In so doing they forget the fact that, in general, 
science in Islamic countries is very much post-Qur'an, and that the scientific 
knowledge of this great period would in any case not have been sufficient for a human 
being to write some of the verses to be found in the Qur'an. This will be shown in the 
following paragraphs. 

64. Here, the sky and a star are used to bear witness to the importance of what is to 
come in the text. 

65. It is known that when a meteorite arrives at the upper layers of the atmosphere, it 
may produce the luminous phenomenon of a 'shooting star'. 

66. Pub. Sh. Muhammad Ashraf, Lahore (Pakistan) 

67. This verse is followed by an invitation to recognize God's blessings. It forms the 
subject of the whole of the sura that bears the title 'The Beneficent'. 

68. Whenever the pronoun 'We' appears in the verses of the text quoted here, it refers 
to God. 

69. 1. The city of Sanaa, the capital of the Yemen, was inhabited in Muhammad's 
time. It lies at an altitude of nearly 7,900 feet above sea level. 

70. It is secreted by the reproductive glands and contains spermatozoons. 

7 1 . We saw in the Introduction to the third part of this book what one was expected to 
believe about predestination in its application to man himself. 

72. One might note in passing, that this last verse is the only one in the Qur'an that 
refers to the possibility of a remedy for man. Honey can indeed be useful for certain 
diseases. Nowhere else in the Qur'an is a reference made to any remedial arts, 
contrary to what may have been said about this subject. 

73. Pub. Flammarion, 1972, Paris. 

74. It makes this journey over a period of six months, and comes back to its departure 
point with a maximum delay of one week. 

75. Pub. G. P. Maisonneuve et Larose, 1966, Paris, 

76. Pub. Club Francais du Livre, 1971, Paris. 

77. It is estimated that in one cubic centinletre of sperm there are 25 million 
spermatozoons with, under normal conditions, an ejaculation of several cubic 

78. God is speaking 

79. In another verse (sura 6, verse 98) a place of sojourn is mentioned. It is expressed 
in a term very similar to the preceding one and would also seem to signify the 
maternal uterus. Personally, I believe this to be the meaning of the verse, but a 
detailed interpretation would involve much lengthier explanation which is beyond the 
scope of this book. 

80. Now that certain notions concerning the chronology of ancient times have been 
established, and the imaginary dates given by the authors of the Sacerdotal text of the 
Old Testament are no longer credible, those dates have quickly been suppressed in 
Bibles. In the case of those genealogies that have been preserved, modern 
commentators of books intended for mass publication fail to draw the readers' 
attention to the errors they contain. 

81. Surely 'seven' here indicates 'many', as it often does in the Semitic languages of 
the time. 

82. We shall later see that the figure has been grossly exaggerated. 

83. In Hebrew 'yam souf . 

84. We shall return to this subject later, when we call upon Father de Vaux's help in 
examining this reference in Kings I. 

85. Pub. Delachaux and Niestle, Neufchatel, 1959. 

86. The skin lesions are clearly visible on the mummies of these Pharaohs preserved 
in the Egyptian Museum, Cairo. 

87. Pub. Desclee de Brouwer, 1970, Paris. 

88. Pub. J. Gabalda and Co., 1971, Paris. 

89. There can be no doubt that in the Golden Age of the ptolemies, historical 
documents on Antiquity were preserved at Alexandria, only to be destroyed at the 
time of the Roman conquest; a loss which is keenly felt today. 

90. In the Holy Histories of the early 20th century, as in the History by Abbe H. 
Lesetre, intended for religious instruction, the Exodus is mentioned as having taken 
place during Merneptah's reign in Egypt. 

91. Pub. Delachaux and Niestle, Neuchatel, 1959. 

92. The letter 'e' figures as the ayin in Hebrew. 

93. It is strange to note moreover, that in old editions of the Bible, commentators did 
not understand the meaning of the word at all. In the French edition of the Clementine 
Bible, 1621, for example, an interpretation of the word 'Ramesses' is given which 
makes total nonsense: 'Thunder of Vermin' (sic). 

94. The period spanning the two reigns Sethos I-Ramesses II, which is said to have 
lasted roughly eighty years, is out of the question: Sethos Is reign-which was too 
short for this-does not square with the very long stay in Midian which Moses made as 
an adult and which took place during the reign of the first of the two Pharaohs he was 
to know. 

95. The word is followed by a generic determinative which leaves no doubt as to the 
fact that this term signifies a 'human community or group'. 

96. In his book 'The Ancient History of Israel' (Histoire ancienne d'Israel) 

97. "The name 'Israel' (in the stele) is accompanied by the generic determinative 
'people' instead of the determinative 'country', as is the case for the other proper 
names in the stele" writes Father B. Couroyer, Professor at the Biblical School of 
Jerusalem, in his commentary to the translation of the Book of Exodus (Pub. Editions 
du Cerf, Paris, 1968, page 12). 

98. L'Exode (Exodus), 1968, page 73, Pub. Les Editions du Cerf, Paris. 

99. There can be no doubt that this commentator is referring to the Bible. 

100. November, 1975 for the First French edition. 

101. The mummy of Ramesses II, who was another witness to Moses's story, has been 
the subject of a study comparable to the one carried out on the mummy of Merneptah; 
the same restoration work is required for it. 

102. Pub. Sethi Straw Board Mills (Conversion) Ltd and Taleem-ul-Qur'an Trust, 
Gujranwala, Cantt. Pakistan. 1st edition 1971, for Sahih Al Bukhari. 

103. Muslim specialists designate the first by the word Zanni and the second by the 
word Qat'i. 

104. The Hegira was in 622, ten years before Muhammad's death. 

105. The truth of the hadiths, from a religious point of view, is beyond question. 
When they deal, however, with earthly affairs there is no difference between the 

Prophet and other humans. One hadith gives an account of an utterance of the 
Prophet: "Whenever I command you to do something related to Religion do obey, and 
if I command you something according to my own opinion (do remember this) I am a 
human being". 

Al Saraksi in his 'Principles' (Al Usui) transmitted this statement as follows: "If I 
bring something to you on your religion, do act according to it, and if I bring you 
something related to this world, then you have a better knowledge of your own earthly 

Back cover 

In his objective study of the texts, Maurice Bucaille clears' away many preconceived 
ideas about the Old Testament, the Gospels and the Qur'an. He tries, in this collection 
of Writings, to separate what belongs to Revelation from what is the product of error 
or human interpretation. His study sheds new light on the Holy Scriptures. At the end 
of a gripping account, he places the Believer before a point of cardinal importance: 
the continuity of a Revelation emanating from the same God, with modes of 
expression that differ in the course of time. It leads us to meditate upon those factors 
which, in our day, should spiritually unite rather than divide- Jews, Christians and 

As a surgeon, Maurice Bucaille has often been in a situation where he was able to 
examine not only people's bodies, but their souls. This is how he was struck by the 
existence of Muslim piety and by aspects of Islam which remain unknown to the vast 
majority of non-Muslims. In his search for explanations which are otherwise difficult 
to obtain, he learnt Arabic and studied the Qur'an. In it, he was surprised to find 
statements on natural phenomena whose meaning can only be understood through 
modern scientific knowledge. 

He then turned to the question of the authenticity of the writings that constitute the 
Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he 
proceeded to a confrontation between these writings and scientific data. 

The results of his research into the Judeo-Christian Revelation and the Qur'an are set 
out in this book.